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PRESENTED BY 



A VOLUME OF THE 
BOOK OF PRECEPTS 

By HEFES B. YASLIAH 

EDITED FROM AN ARABIC MS. IN THE LIBRARY OF THE DROPSIE 

COLLEGE, TRANSLATED INTO HEBREW, AND PROVIDED 

WITH CRITICAL NOTES AND AN INTRODUCTION 

By B. HALPER, M.A., Ph.D. 




A THESIS SUBMITTED MARCH 12, 1913 

IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE 

DEGREE OF DOCTOR OF PHILOSOPHY IN THE DROPSIE 

COLLEGE FOR HEBREW AND COGNATE LEARNING 



PHILADELPHIA 
1915 






PRINTED IN ENGLAND 
AT THE OXFORD UNIVERSITY PRESS 



Gift 

MAR 17 J*K 



CONTENTS 



INTRODUCTION 

Chapter I. The Enumeration of Precepts 

Chapter II. Hefes b. Yasliah 

Chapter III. The Book of Precepts 

Chapter IV. The Preserved Fragment compared 

with Maimonides 

Chapter V. The Style of the Book of Precepts 
Chapter VI. The Manuscript 
Chapter VII. References to Hefes and his Book 
Chapter VIII. Conclusion .... 

ARABIC TEXT 

Book 3, Section 3, Precept 8 



4a 



J5 J5 4D „ 

Book 4, Section 1 a, Precept 



and 



page 

1 

9 

49 

59 
88 

94 
100 
117 



121 
122 
127 
130 
135 
137 
138 
140 
141 
142 
143 
143 
i45 
147 
i47 
149 
149 
149 



IV CONTENTS 










PAGE 


Book 4, Section ia, Precept 7 . . . . r 150 


„ » » 8 










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9 










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» 10 










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„ ib „ 1 










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2 

JJ JJ J) * 










154 


3 and 4 








155 


5 and 6 








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JJ 5) jj 7 • 








i57 


JJ JJ JJ 8 










158 


jj jj 2 a „ 1 










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>j jj jj 3 










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. 162 


„ 2 b „ 1 










. 164 


» jj jj 2 










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. i6 5 


jj jj jj 2 










. 167 


jj jj jj 3 










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j> jj jj 4 










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. 171 


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. 180 


jj jj jj 2 










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. 184 


Book 5, Precept 1 










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jj jj 2 










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HEBREW TRANSLATION . 










219 


CORRECTIONS . 










. 278 


ADDITIONAL NOTE . 










. 278 



A VOLUME OF THE BOOK OF PRECEPTS 
BY HEFES B. YASLIAH 



INTRODUCTION 



The Enumeration of Precepts 

Although the Mosaic laws must have been exhaustively 
summed up during the early tannaitic period, no exact 
number of precepts contained in the Pentateuch is found 
in the Mishnah or Tosefta. The first indisputably explicit 
statement that the Lord gave Moses 613 precepts at 
Mount Sinai is that of R. Simlai, 1 a preacher of the 
third Christian century. 2 At first sight one is inclined 
to assume that R. Simlai is responsible for this far- 

1 This is the traditional pronunciation of this name. In Ezra 2. 46 we 
have the Ketib vE^ and Kere *DpGJ\ Comp. Gen. 36. 36. Accordingly 
we ought to pronounce it Samlai. 

2 dwi nwo wbw rwtb )b n»w nrco rnn ivbnw w &m 
I'nrrK iwa n^y mD^i D^mw n^nxoi nonn nio^ pba pifc6 porn 

DIN b^. i?. Simlai preached : six hundred and thirteen precepts were revealed 
unto Moses, three hundred and sixty-five negative precepts, like the number of 
the days of the solar year, and two hundred and forty-eight positive precepts, 
corresponding to the number of the limbs of the human body (Makkot 23 b). 

I B 



2 HEFES B. YASLIAH S BOOK OF PRECEPTS 

reaching statement. Moi'se Bloch who adopts this view 
gives an elaborate explanation of this talmudic passage. 3 
It is well known that many religious disputations took 
place between Jews and Christians during the third and 
fourth centuries. To some extent there was a clanger 
that the line of demarcation between Jews and Christians 
would be removed, especially on account of the Jewish 
Christians. R. Simlai, a contemporary of Origen with 
whom he probably had some discussions, foresaw this 
danger, and in order to guard against the possible 
abrogation of certain ordinances, declared that just as the 
organization of the human body and the course of the sun 
are immutable, so are the Mosaic laws. Accordingly, the 
number 613 is not to be taken mathematically but sym- 
bolically. R. Simlai never meant to convey that all the 
Mosaic precepts amount to 613, but wished to emphasize 
their immutability by comparing them with two immutable 
phenomena of nature whose sum is 613. 

However fascinating this theory may appear, there are 
serious objections which tend to invalidate it. To begin 
with, this number is found in the Midrashim, and is spoken 
of by subsequent Amoraim, as a fixed dogma. 4 Had 
R. Simlai been the originator of this number, this statement 
would have been ascribed to him in at least one passage. 
One would expect to find such an assertion introduced by 
some such words as *i&W n nDN"D, as is customary 
throughout the Talmud. It is almost inconceivable that 

9 REJ., I, p. 208. 

4 See Tan/utma, Ki Tese, ed. Buber, 2 ; Exod. Rabba 32. 1 ; Num. 
Rabba 13. 16; 18. 21; Shabbat 87 a; Yebamot 47 b; Nedarim 25 a; 
Shebu'ot 29 a. In all these places the statement that there are 613 precepts 
is indirectly referred to, and is obviously taken as a well-known fact. 



INTRODUCTION : ENUMERATION OF PRECEPTS 3 

a statement for which an individual preacher is responsible 
should be quoted as a self-evident truth which requires no 
support. Nobody in the Talmud or in the Midrash 
entertains any doubt as to the accuracy of the number. 
Such a fact would be all the stranger if R. Simlai intended 
that number to be symbolical. For it is obvious from the 
midrashic and talmudic passages that this number was 
taken in its mathematical sense. 

Moreover, there are two passages in which Tannaim of 
the second century are credited with the knowledge of this 
number. In the Mekilta 5 R. Simon b. Eleazar is reported to 
have said : xb i3$o mvo jdb>2 ro oa riDi now b\> nnm fc&m 
nMi nE3 nna by rrvffV vbv\ dixd w:i nm iidjj^ ib\ 7/7/^ 
children of Noah could not fulfil seven precepts, how much 
less will they be able to fulfil six hundred and thirteen! 
It should be observed that this passage offers no conclusive 
evidence, since at the beginning the number is not men- 
tioned, and Bloch may be right in considering it a later 
interpolation. Weiss, 6 whom Bloch does not quote, arrives 
at the same conclusion, because in Yalkut Shimoni the 
number is missing. This point, therefore, need not be 
pressed. The other passage, however, is of greater weight. 
It occurs in Sifre, 7 and is as follows : wy p py»B> Ul nftK 
id kwo nwon biz pw mvo rron vb B>»m nww) ni«D 'a nm 
bi ns^ vby mron Trnrn u»» ^p nw»n Sm p«^ d*j hd tcA 
l"3xy nivon. R. Simon b. *Azzai says: There are three 
hundred and sixty-five negative precepts in the Torah, and 
no such statement is made about any of them ; this indicates 
that, if Scripture warned thee against blood which is the 

5 Yitro, Bahodesh 5 (ed. Weiss, p. 74 a). 

6 In a note to that passage. 

7 Deut., § 76 (ed. Friedmann, p. 90 b). 

B 2 



4 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

lightest of all precepts, how much more art thou warned with 
regard to other precepts ! Here we even have the exact 
number of the negative precepts. There is no possibility 
of interpolation, unless the whole passage is corrupt, or the 
name of the Tanna is to be replaced by that of an Amora. 
But as there is no independent reason for doubting the 
authenticity of this passage, it must be allowed to stand 
as it is. 

A weighty objection to Bloch's view is also furnished 
by the very passage in which R. Simlai's statement is 
recorded. The explanation which that Amora offers is too 
flimsy to have suggested the number. Had he been at 
liberty to choose any number he pleased, he would have 
adopted one which would have made the thought of 
immutability more evident. For few people would associate 
the days of the year (not the course of the sun) and the 
members of the human body with the idea of immutability. 
Moreover, he might have at least chosen the lunar system 
rather than the solar. The impression one gains from that 
passage, therefore, is that R. Simlai offered a homiletic 
explanation for a well-known tradition. The novelty of his 
exposition does not lie in the number, but in the reason 
which he assigns to it. 

There is accordingly nothing against the view of regard- 
ing this number as a tannaitic tradition. The scribes who 
counted every letter of the law 8 could not have neglected 
to investigate the number of precepts. Bloch objects to 
this hypothesis, because by fixing the number of precepts 
the scribes would have been barred from finding a basis 
in the Pentateuch for their innovations ; and a distinction 
would have been drawn between Mosaic and later ordinances. 9 

8 Kiddushin 30 a. 9 REJ., I, p. 200. 



INTRODUCTION : ENUMERATION OF PRECEPTS 5 

This is, however, no weighty objection, as such a distinction 
would be noticed even if the precepts were not counted. 
The Rabbis in any case differentiated between Mosaic laws 
(mm nil) and Rabbinic institutions (D^n nm). Nowhere 
is there a tendency to consider the two as one category. 

But beyond a mere statement, no indication is found in 
talmudic or midrashic literature as to the actual enumeration. 
Nor is there any reference to a method by which the 
number 613 is to be obtained. The earliest attempt known 
to us to give the individual precepts is that found at the 
beginning of the Halakot Gedolot. The authorship of this 
halakic work is variously attributed to R. Jehudai Gaon 
and to R. Simon Kayyara. Hardly anything is known of 
the life of either of these men, but it is certain that they 
flourished in the eighth century. Two different recensions 
have been transmitted, and there can be no doubt that the 
text, which is sometimes inconsistent, has been tampered 
with. 10 

A number of Halakists must have followed the method 
of the author of the Halakot Gedolot whom they recognized 
as the foremost authority. For Maimonides, who severely 
criticizes this method, remarks : n jren in Nrnjn "Oy p b$ }iS 
xb) nibn: nvbn antra nnb ijnn np paiw ton |o »p »a nana 
napi ^pj£k ffro aw aannn n5>k xnny -a 12 nixnaK \y pain* 
bilbtt Kin b)p n^y. For all who occupied themselves with 
enumerating them (the precepts) or with composing a book 
on this subject followed the author of the Halakot Gedolot, 
and they only slightly deviated from his opinions, as if the 

10 See L. Ginzberg's thorough and ingenious discussion of this subject 
in his Geonica, vol. I, pp. 99-117. 

11 Sefer ha-Miswot, ed. Bloch, pp. 4 ff. 

12 up\ s\ denotes here opinions, views. See Dozy, 5. v. 



6 HEFES B. YASLIAH S BOOK OF PRECEPTS 

intellects stopped still at the decision of this man. These 
works, however, are not preserved. Instead, we have 
a number of Azharot which enumerate the precepts in 
poetic form. The oldest extant is that which begins 
r&mn nns*. The author of this composition is unknown, 
but it is surmised that he flourished in the eighth century, 
and was influenced by the Halakot Gedolot. Judging by 
the number of Azharot that have been transmitted, it 
seems that almost every liturgic poet took the precepts 
as his theme. Sa'adya Gaon, with his amazing versatility, 
composed two such poems. Some writers even tried their 
skill in employing the Arabic language to enumerate the 
precepts in metrical and rhyming lines. Fragments of two 
such attempts, obviously by different authors, are found at 
the Dropsie College. Although the Azharot seldom had 
any halakic value, they exercised some influence as liturgic 
compositions. They reached their culminating point in 
Ibn Gabirol whose Azharot are still recited in some 
congregations. 

While practically all these writers followed the author 
of the Halakot Gedolot blindly, Hefes b. Yasliah seems to 
have questioned the validity of that method. Here again 
we have the testimony of Maimonides who observes : 13 
tarn |D td' 1 n *bv n5:n nrvbn iw»!>n pkib&k n^ro ana* 
nv N»a d^zik Dirroi D^n mpa %■> jn may dot m^n^ nnN* 
nii^n^ nnN¥. The author of the famous Book of Precepts 
(or the famous author of the Book of Precepts) took notice of 
the errors of the author of the Halakot Gedolot, and considered 
it strange that visiting the sick and consoling the mourners 
should be counted, as did the author of the Halakot. It is 
the merit of Rapoport to have been the first to suggest that 

13 Op. cit., p. 5. 



INTRODUCTION : ENUMERATION OF PRECEPTS 7 

by ' the author of the famous Book of Precepts ' Hefes 
b. Yasliah is meant. 14 This conjecture finds striking 
confirmation in Judah ibn Balaam's commentary on 
Deuteronomy. For in that passage it is explicitly stated 
that Hefes had objected to the method of a writer who had 
included the visiting of sick and the consoling of mourners 
among the precepts. 15 Maimonides, who was in this respect 
anticipated by Ibn Bal'am, 16 found the method of Hefes 
inconsistent. 17 He therefore laid down fourteen principles 
(^VN), in order to guard against all possible fallacies. 
Although Maimonides is not quite free from inconsisten- 
cies, as was shown by Nahmanides in his Refutations or 
Objections (ntiBTi), it must be granted that for logical 
enumeration he deserves the palm. Subsequent writers, 
like Moses of Coucy and Isaac of Corbeil, follow him with 
but few deviations. 

It may thus be said that there are three main systems 
in enumerating the precepts : (1) that of the Halakot 
Gedolot ; (2) that of Hefes b. Yasliah ; and (3) that of 
Maimonides. 

Against the literal interpretation of the idea that there 
are 613 precepts in the Pentateuch, protests were now and 
again heard. Judah ibn Balaam was, as far as is known, 
the first who sounded this protest. 18 He blames all those 
who enumerated the precepts, and points out that there are 
two kinds of precepts : those that were enjoined for ever 

14 See Kebusat Hakamim, p. 58. 

15 n^pn ywt^N rfei *a biix jd >bv T3JK [pan m] \t& npi 

Qv2K DirPJI D vin (Commentary on Deut. 30. 2, ed. Fuchs). 

16 Loc. cit. 17 Loc. cit. 

18 Bloch, who wrote before Ibn Bal'am's commentary on Deuteronomy 
was published, stated that Ibn Ezra was the first {RE J., I, p. 210). 



8 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

and those that were given only for one occasion. Now if 
the former alone are counted, they would not amount to 
the required number, while if we also include the latter, 
they would exceed that number. 19 Ibn Ezra 20 deals at 
length with this question, and employs logical arguments 
against all systems. His criticism is chiefly levelled at the 
liturgic writers. He likens them to a man who counts the 
number of herbs that are mentioned in a book on medicine, 
without knowing their use. 21 

It is noteworthy that the objection came from writers 
who were not specialists in Halakah. For although 
Ibn Balaam cultivated the study of Halakah in his old age, 
he can hardly be regarded as a specialist in that branch. 
Moses ibn Ezra in his Kitdb al-Muhddarah wal-Mudakarah, 
while speaking of the Jewish scholars in Spain, says of 
Ibn Bai c am : moy -pN ■»& npan»,K, who studied Halakah 
during the latter part of his life? 1 but does not style him 
a Halakist. The only Halakist who was undecided on this 
matter is Nahmanides— that complex soul combining 
rationalism and mysticism — who expressed his doubts 
whether the Talmud meant this number to be taken 
seriously. 23 But even he, in spite of the difficulties he 
points out, is inclined to follow the majority. All other 
authorities have allowed this number to remain as a sort of 
dogma. 

19 See passage in extenso, loc. at 

20 Yesod Mora, chapter II. 

21 D»awm isdd nD3 new msh owi unman ^jn nam 

dhd in« bn rf?V)n hd to* vb Kim maiai -\zo2 ration (towards 

the end of chapter II). 

22 I take this quotation from Derenbourg, Gloses d'Abou Zakariya Yahia 
ben Bilam sur Isa'ie, p. 7. 

23 See his mJCTI to Maimonides's Sefer ha-Misivot, at the beginning. 



INTRODUCTION : HEFES B. YASLIAH 9 

II 

Hefes b. Yasliah 

It is the fate of a good many Jewish writers that little 
or nothing of their lives and activities is known. Jews 
have always allowed books to supersede their authors. 
Even in the Bible, where every letter was scanned, many of 
the writers are not known by name, and it is only when an 
author accidentally revealed his personality that we know 
anything about him. This is perhaps to be accounted 
for by the nation's conception of inspiration. For only 
canonical books were preserved, and in such books the 
author is merely the vehicle of the word of God. 
Wellhausen somewhere accuses the Jews of ingratitude, 
because they failed to perpetuate the memory of the 
Maccabaean heroes, and excluded from the Canon the 
books that relate their triumphs. But this again is in 
harmony with the Jewish conception. The Maccabees 
were the tools of the Almighty, and as such they deserved 
no credit, since God merely chose them to carry out His 
will, just as in former years He had chosen Assyria to 
punish His people. 

It is, therefore, not to be marvelled at that Hefes 
b. Yasliah, whose books were for centuries lost sight of, 
is nothing more than a mere name. Early Jewish historical 
works, like Abraham ibn Daud's Seder ha-Kabbalah and 
Abraham Zakuta's Yu/tasm, pass him over in silence. 
The honour of having drawn the attention of scholars to 
the existence of this wonderful personality is due to Zunz. 
As early as 1832 he mentioned the name of Hefes among 
the rational interpreters of the Bible in his GottesdienstlicJie 



IO HEFES B. 'YASLIAH'S BOOK OF PRECEPTS 

Vortrdge y p. 397. Ten years later he gave a brief sketch of 
this scholar in a note to Haarbrlicker's Specimen of Tan/mm 

Yerushalmis Commentary on Judges. For in his note on 
Judges 20. 28, Tanhum quotes the Book of Precepts of 
Hefes. Haarbrucker did not know the existence of such 
a writer, and he applied to Zunz for information. 24 

When Rapoport wrote the biography of R. Hanan'el in 
1 830, he discussed in note 36 the authorship of the halakic 
work Sefer Hefes, which was up till that time ascribed 
by most writers to that famous scholar of Kairuwan. 
Rapoport, however, found a number of difficulties, for some 
decisions quoted from the Sefer Hefes are opposed to those 
that occur in the authenticated works of R. Hanan'el. 
Furthermore, in some passages both R. Hanan'el and the 
Sefer Hefes are quoted, which makes it improbable to 
consider that scholar as its author. To overcome these 
difficulties, Rapoport made a sort of compromise: R. Hanan'el 
was the author of that book, but his disciples added some 
decisions and altered others. 

In consequence of the suggestions thrown out by Zunz, 
scholars occasionally wrote about Hefes. Flirst was, 
I believe, the first to connect Hefes b. Yasliah with the 
Sefer Hefes. In his Liter atnrblatt des Orients he gave 
two brief notices of Hefes. 25 Using the sources indicated 
by Zunz, he added two important observations, and one of 
them is the identification of the Sefer Hefes with the Book 
of Precepts. The other observation related to the place of 
residence of that author. For Zunz assumed that Hefes 
had lived in Kairuwan, whereas Flirst suggested Babylon 
as Hcfes's place of residence. Neither Zunz nor Flirst had 
any valid reasons for their assumptions which they expressed 

24 Sec pp. x, xi and 53, 54. 25 Vol. X, pp. no and 247. 



INTRODUCTION: HEFES B. YASLIAH II 

with hesitation ; but, as we shall see later on, a recent 
discovery proved the latter to be right. Two years later 
Reifmann published a short note in the same periodical, 
and without referring to any writer, identified the Sefer 
Hefes with the Book of Precepts. 26 

About i860 Rapoport wrote three articles on Hefes 
b. Yasliah which he sent to Stern. One of these articles, 
evidently the most complete, was published in Kebusat 
HakamimP There the view is expressed that Hefes lived 
in Palestine, or rather in Jerusalem. No reference whatsoever 
is made to Zunz. The Sefer Hefes is with great ingenuity 
and thoroughness ascribed to Hefes. One of the other 
articles subsequently came into the hands of Halberstam 
who published it in Kobak's YeshurunP In that article 
Rapoport refutes the view of Zunz about Hefes's place of 
residence, and adduces proofs that Palestine was the home 
of that Halakist. Other scholars who wrote a more or 
less complete biography of Hefes are Steinschneider, 29 
Ginzberg, 30 and Poznanski. 31 

All that could be gathered with certainty at that time 
was that Hefes was blind, 32 and was styled by various 
writers Gaon, 33 Resh Kalla, 34 Alluf, 35 and Rosh Yeshibah. 36 

26 Vol. XII (1851), p. 617. Steinschneider, in a note in Benjacob's 
D"H£Dn "I2MN, p. 197, seems to doubt Furst's priority. See Furst's remark 
on Reifmann's note. 

27 pp. 52-60. 28 Vol. VIII, pp. 57-65 (Hebrew part). 
29 Arabische Literatur der Juden, § 62. See bibliography cited there. 
so Jewish Encyclopedia, s. v. 

31 |«iTp nsoN, pp. 24-8; bimpt nsra, s. ».; nw nwv, p. 55. 

32 Solomon Parhon. in his Mahberet fre-'Aruk, s. v. "O and JJi'p, refers 
to Hefes as m^* W$T\ "nilJ "OD. 

33 R. Moses of Coucy, Sefer Miswot Gadol, positive precept 48, p. 127 b ; 
R. Abraham ha- Yarhi in Ha-Manhig, p. 67 a. 

34 R. Jonah ibn Janah, Luma', p. 15. 35 Alfasi, Responsa, 109. 
36 Solomon Parhon, loc. cit. 



12 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

A great deal of ingenuity was spent in attempting to 
determine the country in which he resided. In the absence 
of positive facts, imagination was allowed to roam unbridled. 
To the various opinions mentioned above should be added 
that of Poznanski who suggested that Hefes might have 
been a native of Spain, since the earliest writers who quote 
him belong to that country. 37 Fortunately, however, among 
the Genizah fragments at the Jewish Theological Seminary 
of America there is a letter which settles this question. 
The writer of that letter remarks : *n^pB> D'QinT on&'JJn frttN *3 
DTinpi> viz® "n^Nn n^ p 9\*kx pan :nci> nreon nn^ nm. 38 
We thus know that Hefes lived in Mosul, which Jewish 
writers called "WN. There certainly can be no reason for 
doubting the accuracy of this remark, as the writer of this 
letter seems to be well informed, and is very careful in 
placing the title Alluf immediately after pan in order to 
avoid the possibility of taking Yasliah to be the bearer of 
that title. 

As to the time when Hefes flourished, we are less 
fortunately situated, and some uncertainty still exists. 
It is usually assumed that he lived towards the end of the 
tenth century. But despite the consensus of opinion on this 
point, there is no basis for this conjecture, for it rests on 
assumptions which proved to be incorrect. No positive 
evidence was adduced for this view. Zunz hesitatingly 
suggests that Hefes is identical with the Alluf to whom 
reference is made by R. Hai Gaon in a Responsum. 39 
In that Responsum it is stated that R. Hai had some 

37 \vmp HWK, p. 25. 

38 SeeJQR., New Series, I, p. 439. Professor A. Marx, to whom I am 
indebted for this sentence, assures me that nothing more can be gathered 
from that letter in connexion with Hefes. 

3 ' J Haaibrucker's Specimen of Tanhum Yerushalttu . p. 54. 



INTRODUCTION : HEFES B. YASLIAH 13 

correspondence with an Alluf in the year 997 or 998. 40 
Relying on this identification Steinschneider states that 
Hefes corresponded with R. Hai. 41 But there was not the 
slightest justification for that identification, and it is more 
likely that the Alluf referred to is Jacob b. Nissim. 42 

Scholars also attempted to fix the terminus a quo by 
the circumstance that Ibn Janah is the earliest writer who 
quotes Hefes. 43 This is indeed a ' broken reed \ for there 
probably was no occasion to quote him. If such an 
argument should be regarded as valid, we could place 
many an early writer at a late period. To mention only 
one glaring example. Nisi al-Nahrwani — an older con- 
temporary of Sa'adya — who must have been a prolific 
hymn-writer 44 and scholar of high attainments, is only 
known from Nathan ha-Babli's report. When we consider 
the fact that many a scholar of past generations would 
have been doomed to oblivion, had it not been for some 
casual mention, it is impossible to lay stress on such an 
argument. Moreover, few books dating from the ninth and 
tenth centuries have been preserved, and, on the whole, 
writers of that period were not accustomed to quote their 
predecessors to a great extent. The talmudic and midrashic 
literatures alone were binding to them, whereas post- 
talmudic scholars had not yet acquired indisputable 
authority. 

From the references to Hefes nothing positive can be 
gleaned. He is grouped together with other writers in 

40 DTI D*Bn, 119. 

41 Arabische Literatur der Juden, § 62. See also Ginzberg, Geonica, I, p. 178. 

42 Comp. Poznanski, fNWp *<Wfc?, pp. 15, 25, 32. 

43 Op. at., p. 25. 

44 There are a number of hymns by Nisi in the Genizah fragments at the 
Dropsie College. Some of the acrostics spell out iV3")3 [3 "'D'O. 



14 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

various ways. Thus Ibn Janah mentions some of the 
reliable interpreters of the Bible in the following order: 
Sa'adya, Sherira, Hai, Samuel b. Hofni, Hefes. 45 That no 
stress can be laid on this order as regards chronology is 
evident from the fact that Hai is mentioned before Samuel 
b. Hofni. Then on the other hand Isaac ibn Gayyat 
places Hefes before Sa'adya. 46 Also in a Genizah fragment, 
which is now at the Jewish Theological Seminary of 
America, Hefes is casually mentioned before Sa'adya and 
Samuel b. Hofni. It is a remarkable fragment, written in 
fluent rhymed prose, and seems to be a description of 
a trial before a judge. The writer was probably a copyist 
or bookseller by profession. The passage referring to the 
Geonim runs as follows : 47 [p]an S 1212 pan "6 [p]« "o nanw 
pan t bvNDW p*o naon bvh h* pan myo wan nana rr[n]» t6i 
rppana vnaop *iy niJB Tiams a6i [p]»inn n-pa»a dk *a pb» ^ 
m: nn^in rbm. That Hefes b. Yasliah is here meant 
cannot be reasonably doubted. For there is only one other 
writer bearing that name whose identity has not yet been 
established. He was a philosopher and is quoted by 
Ibn Gabirol. 48 His full name was Hefes b. al-Birr al-Futi 
or al-Kuti, and it was suggested that al-Birr is an Arabic 
translation of the Hebrew nW or vice versa} 9 However 
this may be, the writer of the fragment obviously speaks of 
Halakists, and it is interesting to note that Hefes is classed 
among the most prolific writers of that period. At all 
events, owing to the conflicting arrangements, this point 

45 Lunta', p. 15. 46 S a' a re Sim h ah, ed. Fiirth, p. 63. 

47 I am under obligation to Professor Israel Davidson, who intends to 
publish the entire fragment, for drawing my attention to this passage, and 
for copying it for me. 

48 See Steinschneider, Hebrdische Ubersetzungcn, p. 382. 

49 See Poznanski, fNWp HWK, p. 25. 



INTRODUCTION : HEFES B. YASLIAH 



!5 



must be abandoned as a basis for determining the time 
when Hefes nourished. 

Hitherto we have only examined the external evidence. 
Unfortunately there hardly exists any internal evidence, as 
no post-talmudic writers are cited in the Book of Precepts. 
Discussions of a polemical nature, with the exception of 
one passage which will be explained later on, 50 are entirely 
absent. Yet there is one point which deserves a full 
discussion. Hefes gives in every precept a rfcumd in 
Arabic of the pentateuchal law, and then quotes the verses 
in Hebrew. The Arabic words he employs are, with rare 
exceptions, identical with those of Sa'adya's translation. 
Even the constructions resemble those of Sa'adya, and the 
deviations are such as one may expect to occur in a 
resumS as distinct from a literal translation. In order to 
illustrate this point I shall place in parallel columns 
Sa'adya's translation and the rhumd given by Hefes of the 
first four precepts that are preserved. 



Sa'adya 
tow rniiD nw nro |ni 
n^np n^i:jd in Nona npnnw 
Dnyta vn^n >a nd nw IN 
.rva ni" 1 nd 
(Exod. 22. 5.) 



ris-iD in xbin mn nu: jm 
jo fav i6) niri^N nii^a ni?npa 

(z'foV/., 21. 28.) 



Hefes 

ND1£> DS1NVD NHDni fN:DD JO 

n^np n^d in ndid npnnNi 
j?n^n *a nod my in nmj» *a 
,i?i no^p HV jN 
(Text, fol. 1 a.) 



pjnyo t: "iin |N3 nin nan 
nNDD n:ndjn nt^a pine^n! 

N^ nUI^N MT JN ihi' JND-N^N 

(fol. 3 a.) 

50 Chapter III. See note 157. 



16 



HEFES B. YASLIAH'S BOOK OF PRECEPTS 



DEN p mXU) NTlri JN3 |M 

ni^n' 1 d3i nanarc -ipua nfep kei 
nin^« DiT/S n«n» in ^h bnpi 
nn nrfe jm /np" 1 nana* k^w 

,HDT^ NE y^i HD33 KID ayfe 
(*£fV£, 21. 29. 30.) 

^nidk y»i p yd aaax |nb 
Wa Piife ivy id "U3K awi 
n!> s ni>K n^K pxna p nnnKi 
frDafe nany on nonxa feyn 
NJii piife anp^a KniKoaK *nfe 
pp pa nn nan man^ npa^K p 
Naa H"" pa fnfe nrm nbfe 
d.ttk yoafe iw n^i : -linDfe 
:n^x >r pa rr^K dki *6y 
nm p niDEEvK dndn^n Soti 
nyavN dtd^i nfcro^K Naa ^fe 
*t pa nfroo yao m» nv: s i iva 
*fe aV rttDi : epDfe nfeap ni?fe 
nfe ni>fe *T pa nanc-fe jfconK 
•ny natf n^pxai -rcncfe Kaa >a 
aaa *a nfe nTyvfe nans dkdn 
nysyv ncn^ yDii jninofe xaa 
fejn jnancvK 'fe nn>i n:n 
oxc^fe mai ^ina fey xoa na 
nam on:y naino^ na fey^ T^na 
naoyfe aixa "flftfe hai :nni? 
5>ftsfe nif^N pnnx N&a npntfa 
iptife niai in 
(Lev. 4. 13-21.) 



p rotoa Nnin ni> p ^y'amn 

D^a nban^ iwm bap ndi den 

mnirx djt' fN njxdjk bnpa ntaarp 

;kd aoiDK-inaK nhid in pnnD 1 "! 

nd Nayfe nitt^K nn orfe 

.rittnr&K i-rfe nan 
(fol. 3 b.) 

fen&y nyNDj naaN ^no a^in 
feya pufe \vy \y iek *aai inoa 
feyi i»nxa \iKufe p mnai 
aaa >fe pufe anp> jk Nna 
■jvp -noni mn^ tmn -lvniafe 
nn noto ^y d.ttk nyxoafe 
p niDDcbs' D^^fe nva*i nan^ 
y^i in"id f tjaofe nfeap n»i 
a^i maa!:« nana ixanx >bv nm 
n*r»y^fe nanro dndn n:y ••psafe 
nvw nanrfjN ^y nnp s jni 
Dn^y naanD^i nnaa mtwi nxfei 
nsa -nnta y^j na^i onb naa^i 
niDD ife nn^t: yiio »fe naDyta 
nwn pnn^a nN»nfe 
(fol. 5 b.) 



INTRODUCTION : HEFES B. YASLIAH 17 

It will be observed that the differences in the passages 
from Exodus are more numerous than in the one from 
Leviticus. This is to be accounted for by the fact that the 
former are less technical. Moreover, some differences are 
only apparent. Thus Sa'adya renders 7JD indifferently by 
n and nnxv. In the passage quoted above Hefes has only 
the latter ; but on the same page he also employs the 
former. There is no need to quote any further passages, 
but it may be stated that the Leviticus passage represents 
the relation between the two renderings more correctly. 
Now the differences in the Leviticus passage are so 
insignificant that they may be expected to occur almost in 
two different manuscripts of one and the same book. The 
two manuscripts of Sa'adya's translation of and commentary 
on Job, for instance, differ from each other to a very great 
extent. 51 The same is the case with Bahya b. Pakuda's 
al-Hidaya ild Far a id al-Kulub. b2 In some places the Book 
of Precepts may help us to correct Sa'adya's text. Thus 
3*tt (Lev. 4. 13) is hardly an accurate rendering of D?jtt, and 
it seems quite probable that it is a scribal error for s 2i f as 
Hefes has it. The rendering of "ID by m is very interesting. 
Although Hefes in the above passage has "nn, in other 
places he agrees with Sa'adya in using m. 53 Now the 
ordinary word in Arabic for steer isj,y, or^i^ ^5, whereas 
jy is an extremely rare word, and in Mohammedan works 
its usual signification is hog. There can be no doubt that 
in the dialect spoken by Sa'adya and Hefes ^J meant 
nothing more than bullock or steer* For it is inconceivable 



51 See Bacher's introduction to his edition, p. ix. 

52 See Yahuda's edition, Introduction, pp. 7 ff. 
58 See text, fol. 10 b, 1. 12. 



l8 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

that they employed such an ambiguous word which denotes 
hog in a passage dealing with sacrifices. 

The resemblance of these two versions will appear still 
more striking when we compare them with the independent 
translation of the Bible printed in Beyrout. The Leviticus 
passage alone will suffice for our purpose. It is as follows : 

»X=Jj \j\^ 3 £+J>\ +z\ ^jA JZte y^J\ isX+z* jS"l$.- ^ 
&+*±- JlsZ ^Jl sj yy\-> £Ja>- is^ J o ,a> ,^il V£ /***■ l r^ W 5 . Ij^ 3 ^ 

^i AJj L_J^1 *L>1 ^^1 (^1; ,J^ |*4^1 AcLil ^J-^» ^-^ • pL^»-}H 
. pU^I l+*p- J\ ^yJI ^O ^ -._j-»Jll ^150l J-^-J^j • «-J^l j»UI jy& 

. cjlssii <_£JJ l-j^II A*\ e^K-e «*«*» ^a^>^ ^\ (i 5Jt^»l ^oalxJl ^♦* : >« 

^Uj cLl^l JW^- J i^l plol (JSW _ijil ^jy Jc ^jJI ^ J*S^ 
*^-»»-} . pUla.^1 s^o. K_j[i fjj] (Jj]\ j^sM _jJu Ji-1 Jl S^-aJ *jJl 

(SL)J3 Aviail ^yL> Jjts lX ^yJL) Jxwj • ^->J^ ,Jc JJi^j s-lc s^j-lJ &^* 
aS^j »A^' ^\s>- Jl j^lll -yi5 J . ^jlc ^i^s ^alftl J&l) w . J 3 ^ 
♦ £sM sJai. as^j KJl Jpl ^iJl $j*\ \S 

In this version almost every technical expression is ren- 
dered differently from the other two. and this would lead 
one to assume an interdependence of the latter As Sa'adya 
is by far the better known of the two as a translator and 
commentator of the Bible, it seems at first sight reasonable 
to conclude that Hefes borrowed from him. This, accord- 
ingly, would fix the terminus a quo, and would indeed place 
Hefes in the second half of the tenth century, for we must 
allow some time for Sa'adya's translation to become 
universally spread. 

On reflection, however, this can hardly be considered 
conclusive evidence. To begin with, the fact that Sa'adya 
is the most renowned and admired Jewish writer of the 



INTRODUCTION : HEFES B. YASLIAH 19 

tenth century does not preclude the possibility of an earlier, 
though less satisfactory, attempt at translating the Bible, 
at least the Pentateuch, into Arabic. Hefes displays 
a thorough mastery of Hebrew, Arabic, and Aramaic. 
He shows great skill and a sense of appropriateness in 
choosing Arabic equivalents for the most obscure talmudic 
terms. Even in cases where his explanations lack philo- 
logical soundness, the Arabic words he uses admirably 
convey the meaning he intended. And in this branch he 
has no predecessors known to us. Is it at all likely that 
a man of the calibre of Hefes would need to borrow from 
the translation of another writer without due acknowledge- 
ment? It, therefore, seems natural to reject the theory 
that the translation of Hefes is influenced by that of 
Sa'adya. The striking resemblance of the two translations 
may be accounted for in a simpler manner. Although we 
have no data for determining exactly the time when Jews 
in Babylon adopted Arabic as their vernacular, 54 there can 
be no doubt that this event took place centuries before 
Sa'adya. The Jews, accordingly, while studying the Bible, 
especially the Pentateuch, must have translated it into that 
language. Some sort of terminology must have gradually 
developed, and remained fixed to a considerable extent, 
especially in the case of technical terms. This terminology 
inevitably had some Hebrew colouring, otherwise such 
words as s'j~j^> for burnt- offering, which is a literal translation 
of r\b)V, 55 and i*^ for peace-offerings Hebrew DWty, could 
not have arisen. Accordingly, if Sa'adya really was the 
first translator of the Pentateuch, he merely committed to 
writing that which had been known orally, and it is only 

54 Comp. Steinschneider, Arabische Literatur der Juden, p. xvii. 
65 See Freytag's Lexicon, s. v. J^o. 

C 2 



20 HEFES B. YASLIAH S BOOK OF PRECEPTS 

for the literary touches that he deserves credit, not for the 
actual translation. Subsequent writers, who had Sa'adya's 
translation before them, were no longer aware of the oral 
terminology that had previously existed, and unduly praised 
him for his work. For it must be borne in mind that 
a translation of the Bible made by Jews in their vernacular 
differs radically from that made by non-Jews. The former 
are enjoined to 'meditate therein day and night', and as 
soon as they adopt a new mother-tongue, are bound to find 
equivalents for Hebrew words. Thus the adoption of the 
new mother-tongue practically coincides with the translation 
which may be regarded as raw material for subsequent 
literary attempts. The first non-Jew, however, who wished 
to translate the Bible, had to begin with a clean slate, and 
was obliged to coin new terms. 

These considerations, to my mind, completely destroy 
the evidence to be adduced from the expressions Hefes 
employs in translating pentateuchal verses. 

In this connexion it is convenient to discuss two 
passages in which Hefes is supposed to quote Sa'adya 
explicitly, and which would thus conclusively prove that 
Hefes flourished after that famous Gaon. In JQR.^ VI, 
p. 705, Neubauer published an Arabic fragment which he 
hesitatingly suggested to be part of the Book of Precepts 
by Hefes b. Yasliah. That fragment begins with a slightly 
abridged quotation from Menahot, Mishnah, 3, 6. 7. 56 
Then comes the following passage : rn^n»i>K dn"i nhbdp *ipl 
Knwa jra ddp ri5 nnro*6 rb n\vn *fi nrm rbhx ntt wofot 
bb ivra vnpn p^b Kmm hdjn in jn3 |ni mx&N rofea -iiwnaKa 

KH30 THD tab *to npi KTT&3D "Ol KDJK1 THND 1 ?* V&Jl yn\ This 
is followed by an enumeration of twenty sections. After 

66 This was not noticed by Neubauer. 



INTRODUCTION : HEFES B. YASLIAH 21 

the mention of the twenty-first section there is a gap, and 
the subject is interrupted. The passage that follows deals 
with an important principle for enumerating precepts. 
The gap must have been considerable, for we have to allow 
room for at least four or five sections. 57 

Another fragment which enumerated the first eight 
sections of Sa'adya's Reshut was published by Prof. 
Schechter. 58 That fragment is headed H^N rwh* TDan ttnn 
69 na TNtxh* wz nop 5t wsbtt nnyo nno ravi^K dki rbvy 
&f *:an p pso 5>kid£> mo rrvoarD vy ddp. The remaining 
lines are, with the exception of a few insignificant variants, 
identical with those of Neubauer's fragment, and hence 
Prof. Alexander Marx was led to consider Samuel b. Hofni 
the author of the latter. 60 There is, however, no ground 
for this identification. That the two fragments do not 
belong to one and the same book is self-evident. In 
Saadyana we have the beginning of Samuel b. Hofni's 
commentary, whereas in Neubauer's fragment we have 
a direct quotation from Sa'adya's Re shut before it was 
translated into Arabic. Since the headings alone are 
quoted, there is no room for divergency in style, and there 
is nothing to connect the two writers. One feels inclined 
to agree with Neubauer that ' it is certainly not by Samuel 
ben Hofni'. 61 

On the other hand, I am now in a position to demonstrate 

67 There are a few misprints in that passage, and Neubauer, JQR., VII, 
p. 172, corrected them in the name of Bacher, who had seen the manuscript. 
One important word, however, was left uncorrected. ?DK, p. 707, 1. 14, 
ought obviously to be \>?12K or ?|"1K. 

68 JQR., XIV, p. 211 ; Saadyana, p. 53. 

59 It seems to me that H3 is the more correct reading, as a slightly 
obliterated H might easily be mistaken for 1. 

6J Ginzberg's Geonica, I, p. 179, note. 61 JQR., VII, p. 172. 



22 HEFES B. YASLIAH S BOOK OF PRECEPTS 

with certainty that Hcfes was not the author of that 
fragment, and the evidence is furnished by the preserved 
portion of his Book of Precepts. There is, to begin with, 
a difference in style. Hefes consistently uses Arabic 
equivalents for Hebrew technical terms. Thus, he always 
says nynp, ytnp, "ICNIN, nNU, while Neubauer's fragment 
has iT.ro, nw», n^j?, rron vb. Matters of style are always 
subject to doubt, and those who are loath to rely on them 
will find convincing proof for my contention in the following 
consideration. The author of Neubauer's fragment refutes 
the system of a certain . . . Bar Furkan. 62 In order to 
make this point clear I shall quote and explain the words 
attributed to that Bar Furkan, especially as they are of 
importance for the various systems of enumerating precepts. 
non^n ids D"annm n&yyn ah nwy awn rb)p v: jNpna -d . . . 
in KTj-n nn niDNni ma nnnn Di^pnro nniea Dns: onr nnxn 
68 ^t2« jK3 ih ^P swipta ^d nnxna *a n:y iwp *£& 
*ODn p-ia^n d^i nn;^ t6 asy \t6k in ttuo&k jawniw bat* 
fcnnw Njns? 64 . ♦ . ifar Furkan — may his soul be in paradise 
— says: Count positive and negative precepts when they are 
combined (as in the case of the hoofs of animals) as one ; one 
of them is stiff cient to indicate them both ; the opposite is 
superfluous, since they are joined. Turn to the permitted 
thing, and cast away the forbidden. And this is [the 
principle] concerning which he said in his book of precepts. 
He said : If it is permitted to eat an animal which chezvs 
its cud, this in itself is a prohibition against the eating of an 
animal which does not chew its cud and is not cloven-footed ; 
— it is to be counted as one precept. 

62 The name is obliterated, and Neubauer supplied I'K'liT, while Bacher 
read it as n^pn^. 

63 Read p^DN* or S?nN \ see above, note 57. " JQR., VI, p. 707. 



INTRODUCTION : HEFES B. YASLIAH 23 

The Hebrew quotation is no doubt part of Azharot or 
ResJmt. We have four lines rhyming with 01. The style 
is paitanic, and I think that the last word D*i stands for n $"), 
just as ?3 is the apocopated form of nkj. The Arabic is 
slightly clumsy, but my interpretation is the only one 
possible, for it would not do to take fcOriNl Kjn^ as the 
complement of |ND, since there would then be no apodosis. 
Moreover, the finite verb after jND (for there is no ground to 
read pfc^tiN) precludes such an alternative. Accordingly 
Bar Furkan lays it down as a principle that opposites are 
only to be counted as one precept. The writer of that 
fragment refutes this principle from a logical standpoint. 
Maimonides, too, agrees with the latter, for he consistently 
counts such cases as two precepts. 65 The permission to eat 
clean animals is positive precept 149, 66 and the prohibition 
against unclean animals is negative precept 172. 67 Now 
Hefes b. Yasliah, as will be explained later on at the end of 
Chapter IV, is not at all aware of this subtle distinction. 
He usually reckons such cases as one precept, but sometimes 
as two. Thus, that a Nazarite must grow his hair is given 
as a positive precept, but the fact that he must not cut his 
hair is not given separately. On the other hand, he counts 
separately the commandment to bring all sacrifices to the 
special place (Deut. 12. 6) and the prohibition against eating 
any sacrifice outside that place {ibid., 12. 17). The reason 
why he counts them separately is because they occur in 
different passages of the Pentateuch. 

The other passage in which Hefes apparently quotes 
Sa'adya is the glossary to miDpn Dlt^D published by 
Horowitz. 68 The passage is headed Dltt^B UNS^K "PDfitfl 

65 Sefcr ha-Miswot, principle 6, ed. Bloch, p. 20. 66 Op. cit, p„ 127. 

67 op. at., p. 250. 63 n)J?nn rvo: JT3, ii, pp . 6 3 ff. 



24 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

7) ys>n n^7 miDpn, and is without any doubt excerpted from 
the Book of Precepts, as will be pointed out at the end of 
this chapter. The note on run^n runs as follows : ruibn 
:£nE> iTB hp> nnjJD 3ni nyn^K. It is, however, easy to prove 
that the explanation attributed to Sa'adya does not form 
part of Hefes's glossary. For it is impossible that Hefes 
should quote an opinion different from his own without 
refuting or accepting it. Moreover, if he wanted to give ex- 
planations by Sa'adya differing from his own, he had occasion 
to do so in the next word. Hefes translates WSp by 133V, 
while Sa'adya, according to Solomon Parhon, 69 renders it 
by DDp. Then in this very passage Hefes quotes a talmudic 
statement on nv which is against his own explanation. 
This statement is placed at the end of the passage, after all 
the difficult words have been explained. It is thus evident 
that Hefes did not interrupt himself in the middle, 
otherwise he would have placed the talmudic statement 
immediately after his translation of HX, especially as this 
word occurs before mn^n. It is also to be observed that 
Sa'adya does not translate rm^n by 3^nD. The text of his 
translation of Exod. 30. 34 has WX>, while Derenbourg 
gives a variant nyo. We thus see that this note in the 
glossary to miBpn DID^Q is spurious. The copyist did not 
have the Book of Precepts before him, but excerpted the 
passage from Ibn Balaam's Kitdb al-Taijih?° To any one 
who studies Ibn Bal'am's works it is inconceivable that he 
should have incorporated the entire passage from Hefes 

6D Mahberethe-Aruk, s. v. JJJfp. 

70 At the end of the passage it is said : \0 TONE) BK&K^K itlil TW&\ 

my rkbx vin nvbi p rrnm ib ppiwn ir:hni>K nana. The editor 

misread the text. These corrections are by Steinschneider, Moiiatsc/irtft, 
1885, p. 288. 



INTRODUCTION : HEFES B. YASLIAH 25 

verbatim without commenting on it. He usually quotes 
various opinions side by side. What really happened was 
this : Ibn Bal'am gave various opinions among which those 
of Hefes were prominent, and the copyist subsequently 
collected all of Hefes's explanations under the heading 
f*£n Y\b ♦ . . Tcari. He was, however, unable, in some cases, to 
differentiate between the words of Hefes and the comments 
of Ibn BaFam. It is also possible that that spurious 
explanation of Sa'adya was added by the ' redactor ' himself, 
who obviously was not well informed. 

The result of all these discussions appears convincing 
enough to enable us to state that for determining the time 
when Hefes flourished we only have a terminus ad quern — 
he was dead in the first half of the eleventh century, since 
Ibn Janah, when quoting him, adds the formula n?7N nom 
— but the terminus a quo must be left open, until further 
evidence is brought to light. Vague and unfounded 
assumptions are of no avail. 

Out of the four titles, Resh Kalla, Alluf, Rosh Yeshibah, 
and Gaon, that are bestowed upon Hefes by writers who refer 
to him, the first is the one that was actually borne by him. 
This conjecture of Rapoport's 71 is strikingly confirmed by 
our fragment in which he styles himself twice as 737K DN1. 72 
That Hefes was no Gaon in the technical sense needs no 
demonstration. In Sherira's Epistle^ where a practically 
complete list of the Geonim of Pumbedita and Sura is 
given, no mention of this scholar is made. Writers 
subsequent to the gaonic period gave this term a wider 
denotation, and applied it almost to any great Talmudist. 
Thus Nissim b. Jacob of Kairuwan is also dignified with 

71 Kobak's Yeshurun, VIII, p. 58. ' 2 See text, fols. 8b, 25 a. 



26 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

that title. Indeed Sherira himself does not always keep to 
the technical sense, and some of the Amoraim are styled 
by him as Geonim. 73 

Nothing definite, however, is known of the functions of 
the Resh Kalla. It is usually considered synonymous with 
the title Alluf, 74 which is also obscure. The prevalent 
view among Jewish scholars is that he was third in rank 
to the Gaon. This is based upon the report of Nathan 
ha-Babli, 75 and there can be no doubt that within the 
constitution of the Babylonian Academies this was actually 
the case. But there is sufficient evidence for the assumption 
that the term Resh Kalla was used in two different senses. 
Here again Rapoport's ingenious conjectures help to clear 
up many difficulties. 70 He drew attention to the prayer 
fp*tta Dip'' in which the Reshe Kalla are mentioned before 
the exilarchs and the heads of the academies. For it is 
hard to get reconciled to the idea that the titles are 
enumerated at random. He accordingly concludes that 
this prayer was composed in Palestine where the Resh Kalla 
was the highest dignitary. The words nba W~b refer to 
the preceding words SwipH NjnfcQ n, while wh Nrvta wb 
N21 "H W/l Knimo refer to bill "HI. Ginzberg, too, in his 
Geonica 77 has pointed out that ' besides the seven rrta WV, 
the title of the seven most prominent members of the 
Academy, there must have been also the N^3 B*"i who took 
an active part in the instruction given at the Academy \ 
The same scholar gave plausible reasons for his hypothesis 

73 See Neubaucr, Mediaeval Jewish Chronicles, I, pp. 31, 32. 

71 Rapoport, loc. cit., is undecided on this matter, but Poznanski is of 
the opinion that the terms arc identical. Sec D"01C D^"Oy, p 48. The 
proofs he advances are, however, not convincing. 

75 Sec Neubaucr, op. cit., II, pp. 78 IT. 7G Sec op. cit., pp. 63, 64. 

77 I, p. 8, note 1. 



INTRODUCTION : HEFES B. YASLIAH 27 

that originally the head of the Academy at Pumbedita was 
styled Resh Kalla, not Gaon. 78 

Then there is a talmudic passage which tends to prove 
that the Resh Kalla was higher in rank than the Rosh 
Yeshibah during the amoraic period. It is stated in 
Berakot 57a that if one enters a shrubbery in his dream it 
is a sign that he will become a Rosh Yeshibah, while if he 
enters a forest he will become ' head of the sons of the 
Kalla '. Now as a forest is larger than a shrubbery, one is 
inclined to think that a Resh Kalla was more important 
than a Rosh Yeshibah. 73 

At all events it seems safe to assume that some Reshe 
Kalla were heads of independent academies, and owed no 
allegiance to the Gaon. This accounts for the fact that 
some scholars outride the gaonic academies bore. the title 
Resh Kalla. There would then be. no need to assume, in 
some cases at least, that this title was conferred by the 
Gaon upon foreign scholars as a mark of respect. That 
Hefes belonged to this class of Reshe Kalla seems to be 
clear from the fact that he is styled Rosh Yeshibah by 
Solomon Parhon. 80 Moreover, the Resh Kalla in the 
gaonic academy would hardly have ventured to write 
a comprehensive work on Halakah. We know that they 
were not even allowed to answer Responsa. 81 

78 Op. cit., pp. 46-50. 

79 Rashi, who evidently knew that the Resh Kalla was inferior in rank 
to the Rosh Yeshibah, explains the passage in the following manner : 
a shrubbery which consists of big and small trees, and is dense, is a sign 
for a Rosh Yeshibah, for young and old gather together to listen to his 
lectures ; while a forest which consists of big trees not close to one another 
is a sign for the head of the pupils, that is to say, the Resh Kalla who 
explains to the pupils the subject expounded by the teacher. This com- 
parison is, however, too forced. 

80 See above, note 32. 81 See Ginzberg, Geonica, I, p 8. 



28 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

It should be noted that the meaning N^D has not been 
satisfactorily explained. It is usual to vocalize it N?3, and' 
in deference to custom I transliterate it accordingly. But 
it seems doubtful whether it yields a suitable meaning. 
To take it to denote crown seems unlikely for various 
reasons. To begin with, a crown in Aramaic is usually 
K?v3, not tibx Then even if we connect it with the crown 
of the law, the sense is still obscure. Rapoport takes it to 
signify a lecture, 82 but does not explain the etymology. 
The most plausible suggestion appears to me to vocalize it 
N?3, and assign to it the signification of assembly \ gathering. 
A striking parallel is found in Arabic juIS" and IwU, both of 
which denote academy, university. 

As a writer Hefes is only known by his Book of 
Precepts. All quotations hitherto found can be traced to 
that book which was a storehouse of Halakah, philology, 
and philosophy as it was understood in those days. First 
and foremost he was a Halakist, and it is chiefly in this 
branch of Jewish learning that his interests were centred. 
Philology and philosophy claimed his attention only so far 
as they had any bearing upon Halakah. His book was the 
standard work on Halakah in Bahya b. Pakuda's days. 
For in enumerating the various authoritative books in all 
branches, Bahya names the Book of Precepts by Hefes b. 
Yasliah which gave a brief account of all laws as compared 
with the Halakot Gedolot which contained only those that 
are obligatory at this time. 83 It is always quoted with the 

82 Jeshurun, VIII, p. 63. 

83 pan i u,U£ J.io l|£ 11\ g/M ^.c j*-.& jbJl l^H } 

ni^m rnpiDQ mr&n Js* u UjJi \'±* j l^* L*jb U Uj n\^ p 

mbnj (Duties of the Heart, ed. Yahuda, p. 7. It is also quoted by Kaufmann, 
Die Tkeologie des Bahja ibn Pakuda, p. 5). 



INTRODUCTION I HEFES B. YASLIAH 29 

highest respect, and the author's decisions are usually 
accepted. There can be no doubt that had the author 
written this book in Hebrew, the references to it would 
have been more numerous. As it is, the author was lost 
sight of with the disappearance of the knowledge of 
Halakah in Arabic-speaking countries. The few references 
to R. Hefes that occur in books by writers who did not 
know Arabic are borrowed from other sources. 84 

Not being satisfied with a mere enumeration of the 
precepts, as was done by the author of the Halakot Gedolot, 
and, centuries later, by Maimonides, he gives a lengthy 
discussion of each detail. In the ethical precepts he had 
occasion to expound his philosophical speculations which 
show him to be a clear thinker, well versed in the philo- 
sophical doctrines of his times. Whenever he quoted an 
obscure passage from the Bible or rabbinic literature he 
appended to it a commentary which is remarkable for its 
precision. There is sufficient testimony that he was dis- 
tinguished in all these branches. As a rational commentator 
of the Bible he is quoted by grammarians, lexicographers, 
and commentators like Ibn Janah, Ibn Bal'am, Solomon 
Parhon, and Tanhum Yerushalmi. Here, too, as in the 
case of Halakah, his opinions command the greatest respect, 
and are usually adopted. 85 Even the ill-tempered Ibn Balaam 
who had no regard for authorities 86 is glad to find in Hefes 

84 Thus Piske Recanate, 38 b, is a direct quotation from Alfasi's Responsa, 
109. 

85 Solomon Parhon in his Mahberet he-'Aruk, s. v. y¥p, adopts the 
interpretation of Hefes against Sa'adya's. 

86 See Moses ibn Ezra, al-Muhadarah wal-Mitdakarah, quoted by 
Derenbourg, Gloses d'Abou Zakariya Yahia ben Bilam sur Isai'e, p. 7, and 
Fuchs, Studien, p. 23. ftSIW \0 iriN DPD 11 U? } Nobody escaped his attacks 
(lit. his net). 



30 HEFES B. YASLIAH S BOOK OF PRECEPTS 

support for his view. 87 Naturally Hefes did not entirely- 
escape the severe criticism of Ibn Bal c am who in his com- 
mentary on Deut. 30. 2 blames him for having counted that 
verse as a precept and for interpreting R. Simlai's statement 
literally. And if writers on the Bible are greatly indebted 
to Hefes, there can be no doubt that he laid under still 
greater obligation early lexicographers and interpreters of 
the Mishnah and Gemara. His influence upon Maimonides 
is evident from the remarks of the latter in Pe'er ha-Dor y 
140, 142, that his errors in certain matters are due to his 
having followed R. Hefes. 

Some of the philosophic doctrines of Hefes have 
fortunately been preserved for us by Judah b. Barzillai, 
a writer of the twelfth century. In his commentary on the 
Book of Creation, whose value lies more in the lengthy 
quotations from books no longer extant than in the author's 
own views, he gives at length the first two precepts of 
Hefes's Book. This passage is an important contribution to 
mediaeval Jewish philosophy. In order to appraise Hefes 
as a philosopher it may not be out of place to reprint the 
entire passage here, and translate it into English. This is 
also rendered necessary by the fact that the printed edition 
is not free from errors. Halberstam who edited the text 
did not see the manuscript. According to the evidence of 
the transcriber, the unique copy upon which the edition is 
based teems with errors. S8 Add to these disadvantages 

87 rivp |N *6ip yk s nd jrone^K nxro »a }*sn 21b rron np 
Nni> W2v nnin n.td \*6 hxp nns^N jndt \d whp nypi pa^a 

HO HT. / saw hi the Book of Precepts by R. Hefes something which strengthens 
my assertioti that the narrative of the concubine took place closely upon the 
time of the conquest. He said : because at that time the tribes "were allowed to 
intermarry (Ibn Bal'am's Commentary on Judges 20. 28, ed. Poznanski). 
88 See Halbcrstam's preface, p. ix, note. 



INTRODUCTION : HEFES B. YASLIAH 31 

the circumstance that judah b. Barzillai did not see the 
Book of Precepts, but quoted the passage second hand, and 
the corruptions will be accounted for. Owing to these 
cogent reasons, I hope to be pardoned for this digression. 89 
b& mew wniaen»i unjn nn^ unis nis» PiyitPKTl Ptttfl&n 
dip ^ai psjd mmn pxa bin pn« Nine iDaai>a uama wnnenb in 
b$ nnpem aiM njm 90 yn^3 dek Nine nyni> nnns naen» 
inrvo nnxb ^ a^na rmw mya *vaii>a avn nyT'i '••a .Tm iaai> 
.ma jje n^x maae aW ha* a6i wt )b ^yv xb din be 
91 a^nana inn *pai? n««"fo inyn ,k nnsw *pai? b« maeni '-rat 
i^ya pna* ai?n naene n^&oi .niaana mnh ernb ^i? iw mnsi 
;d npyn pnani> iai> ^n any s,e nsa wnan ick p ^ wii i,in5> 
ica "nane ran -ienS> roian k^i nyn k^> iai> ^k any n5> 92 ^aon 
bv nniD Kin peb >a ntxi Nrojn sin a\ni>Nn Kin 'n *a '*ai .pk 
M nwa bin Kim ma^ Kin >a niD^ pp$> Kin a^K '»bi .*wcn im 
.ahyni ms Kia::? nr.K xbx 'n aea Knpj k^i .av^N ana nnwnai 
tniaD 'n pa6 *a nann «i>n 3a^ pnKi an Kine tma» 'n peh 
a^pnn? ny k!>k piK aie D^pn 11 «h anyy»n bi bv pn« Nine 
i?aN ,piN ii> n\w ny a^n 11 #b rrcwi aai ii> jhk Nine npyian 
94 a^ieKnn n»K .neyDi unw nbhp aie n^a nav» ae a\ii?K p«s6 
d^k 'n niey a^a t5 aTian no ^y kS>» ahy ^y ata ae npm 

89 Commentary on the Sefer Yesirah, ed. Halberstam, pp. 55, 56. The 
quotation is introduced by the following remark : a'HannJOn I'D TnK anal 

i!>ni ma^n n^nr.n niv^n ^ne ii?N^ ^'r p|1^n ^an nano p^nyne 
wn^« 'n ^nt^ yj:e ':i i.aai> ^n maeni avn nyT»i man pjiin. 
nnx 'n. 

90 Deut. 4. 39. 

91 Eccles. 1. 13. The reading there is HN *nfi31. Comp., however, r. 17. 

92 Isa. 44. 19. 93 Gen. 1. 1. 

94 Bereshit Rabba 13.3. The reading there is I^jTE. See Theodor's 
edition, p. 115. 

95 Gen. 2. 4. From Hefes's statement it seems that the midrashic remark 



32 HEFES B. YASLIAH S BOOK OF PRECEPTS 

♦a & s ax5>»i maia owap no 5>a by rrw mm '*B1 .DWl px 
vm 96 aTDia Dnaian bai ana ba n^sa maw innay* D^>ia 
hot 'n!> iny pn^a 97 ••» 'a D^rtp bnpa iruiEK pin 'n n^b e'ep 
% !>ya p^at? nn i?y mi* nnno pan i>yi .iidtdh bi d^n ^aa n^ 
bi ncx ^n Kin *a nay in bat? ta**n nn ia w *e bn jwfc 
mam vni»p 98 i-^n;w s"yNi "oia i*.*ek*i *pa nv ppfc ^ya 
100 [nrai] .onaa w 5>na ixno *iy bw mr&D *a "Vim d^n 
."Wi ma ^ids^ ids ncsa *rn* nw rni* my M, p« nratw 
•a ^n ai> 5>y niw nvtn *rt£nrA d*ik ■piw? i>"r wnian new 
a*BW n» yii min tid^ nip^ "in 102 jarn my pw tit Nin 

was made upon this verse. In the Midrash, however, it is on verse 5. It is 
naturally more appropriate on the foimer, where DTI7K Tl is mentioned 
for the first time. 

96 Ps. 89. 6, 7. 

87 The manuscript has PlD, and it is corrected by Halberstam. 

98 The edition reads dS>2TN Diail 1*-ni»B> 13^ nn3B>, which gives no 
sense at all. Halberstam emends it to 13,5*n3nty, which does not suit the 
context. My emendation is quite obvious : Q was misread as 3, and the 
word was therefore divided into two. 0*1311 may perhaps be read as 
tfOTIj but Viail is more suitable, and the conuption may be accounted for 
by the fact that 1* written in a cursive hand may be easily misread as D. 
What Hefes wrote in Arabic was no doubt r&Klpffl HNDDN riB^nrK lp fN*1 
Dnijy. The idea expressed is that all rational beings know that He is the 
true God, they only differ as to His names and sayings. This is a thought 
often met with in mediaeval Jewish philosophy, and its origin is in Menahot 
1 10 a, where this very verse is cited. 

99 Malachi 1. 11. 

100 This word is missing in the text. As it is the method of Hefes in this 
passage, as well as in the fragment of the original, to explain each word and 
phrase, there can be no doubt that he elucidates the phrase 11V J*tf of the 
Deut. verse, and that it has no connexion with the preceding. Hence 
it is necessary to supply some such word as ilDI. Hefes wrote !"6lp, 
and had one of the Ibn Tibbons translated it he would have put VTOK1, 
But our translator lived before that period in which it was considered 
fashionable to imitate the Arabic idioms and constructions, and he therefore 
rendered that word by 1DfcOB> HD1, or perhaps by 1DKB> i"ID1. 

101 The printed edition has pNI, which is obviously an error. 

102 Pirke Abot, a. 14. 



INTRODUCTION : HEFES B. YAsLIAH 33 

<3 nt:Kn na prnnn5> nw mpon nra bhb^ wwrim .Dnp s 3Ni? 
noian ^ D s n»vo yiTm Kvoan bi *a yw *in , bn nvvi w ton 
■tiki k^n cbi n»™ jn^ onai nyaiKD paai loia D^nn ^ya bi 
jna niD^ni maiaa nvxia yiT mi ,nn£ai a^ «w ptai iDia jn& 
iayr in' 1 nyiai laiaa 'a jnaai nana mow inNDi .jnaai ntro 
by *nan»B> ono t^ty ^ DrovyD now «h mo* nns -w *a un^D 
n« paw mini ^xn na naa»p D*»n paa it'dbei lyhai i*van 
obiy ^ab pi .p^ dwi cmosa^ niyi .nani> nns i>a pi D*cn 
ii> nna S>ap ^ dote> now k!>i] 103 did" ina *a wr ttaaiam 
in^iai .DBsyo iN"oa k!>i [did^ 104 ->ns *a dtw iaa rooi nmaai rbvn 
iDvys idi3 -in i>a pro idvi -w W ^ *a iaaa5> na-QD layw 
}HK la-nani itaifci isoini cAiyn w ^ ^ini n^aa yiTi inn 
ni^n iamy> nS> "wk nai> wnbtt wni nnwi N^m pbd vbz bnn 
n»N pi .1^ iaiyn msn nroi ^>k pwn *b 5>n ""nvDia naism 
nvsin liwai 3ip *nh? own d^n naioni ""wan np» 
£ D^xnv ia« pw av&a D\-&Nnp wrnaBraa -nam lanyia n^w 
niDi Nini m* 'n nairani ^aTiana hod inir TiSm pwi roibn 
.n6 nr hdh law B"yK p:yb niaai> anp nw 108 hdi niaa nmr 
w*n taa iayp *rc» laaap wan px^ *iaa n^ai? pDj3i «k^ j»ra 
i:nyi ^n paw u w n 1^1 ,pbd ^a iwa ••wa ^ w«ja ny^a pnv» 
pa^K^D u«n n^ [v^uy am i"w yaxi] 109 inDipi lmw wan men 
pay nyni? iax d^^d px^ nnx?oi .unamc DU^ay ba [lanaiD^aJ 110 

103 The sentences enclosed in brackets were omitted by the copyist 
through homoioteleuton, and were afterwards supplied at Halberstam's 
request by two gentlemen who had the manuscript before them. See 
Halberstam's preface, p. x, and notes on p. 290. 

104 The printed edition has *inN, which gives no sense. 

105 Isa. 40. 18. 106 Deut. 4. 12. w Num. 12. 8. 

108 The printed text has 1HD1. 

109 These words are added in the same way as is explained in note 103. 
Instead of HyE2> the printed text has T^ID?, which gives no sense. I am 
not confident about this emendation. n0 See note 103. 

D 



34 HEFES B. YASLIAH S BOOK OF PRECEPTS 

.p"n* bn "W niDi a ^3 l^n noirn bp maste© hum dik p 
W b* »a wo unjm mnnnh maia m jD«nnb it n^n tins™ 
nnix uwya ima own u*n ^sa ns^Dn nny» n^iy naxbo 
aip» i?^»n n? o u»y "wid uw •■&!> .my n« nytn ns:n xi>i] lM 
nivp Nnn 'n t&iy \-6k nyofc> n^ dk nyT «!>n ""awn [/p!> nynn 
msD JV^Pl niX/bPl .inanni> npn px ya« «i>i ejy" k^ pan 
uai>3 noxn nnx Kin »a pdd nw ^2 pcxn^ Kinn nrvi> i:ni« 
p|ia m^ m»Ti n&nD b nipro n^ .inim nnx iiy pso wnuKraai 
'n t»i 115 'n ^y 114 pas enpn ^na ii> nw» s"yKi nhya "on 
PK>W> 5>wr6 «i>K 13 nwi ai> ^ nun naroi vbn dvw psm" 6 
pDNn«J ijn nu^ni ,my ynni wra 'n y:r^: 117 niy nraia ms *:3 
abai two N^ni *i3i aia masm iDvyn "inx Ninp wim no«3 
p^nrvi ttyorw ronrp inhr nns J>ai ynyn ww £31 Trwa ^m nn s n 
iproi nDaai '•wi rfani nbnn £ t^i nnanoi nannroi pwi EHnrw 
'n i?N-i^ y»p 118 ^ri3^ h!jkd nnx law ^ ra r6ytt wnoi 
pro sysn> 119 npyn S?y irtar nnx ptw pror6 rranm .ins 'n wn& 
nna nriK nun nao»n^ ui> nnan* -naDm laoom m-»i "ins* p# 
nns niyi 'm 'ai dwp nnxEi .is^wn nw ids sin 
120 *3 tdtp pi ,pdd *b TBDon S>:ii> jipni nnNnp yvfa inxn 
onsio 13N. inxn nnx^ onb Dnpio nnsni insn 121 b ^3 o^-in 
»oni? DipiD nnx nnx n^x myi 'ai 'n nnoix pw 122 nnNn nststsn 

111 Kaufmann, p. 335, emends it to pWli"6. But there is no need 
to alter the text. The Hithpa'el is here used as the biblical Niph'al. 
Comp. Isa. 22. 23. 

312 See note 103. 113 Isa. 40. 28. 

114 Zach. 4. 10, and many other places. 

115 Exod. 9. 3, and many other places. 

116 Isa. 66. 1, where it is ^jn, not l^fl . 

117 Ibid., 62. 8. 118 Deut. 6. 4. 

119 Arabic J^l ]^ m 120 The printed text has pi. 

121 Arabic \ c J^*,. 122 The printed text has inNH. 



INTRODUCTION: HEFES B. YASLIAH 35 

tw onDixn Miunp nom w )b pw miM p«B> pjw wk P^sn 
why nnnn::^ ^i ,nns xin^ nft>fa nynn pni? ifav s5> w A 
nvni? pn" si? fan anm .w ii> psp man: pawn fai> fmn 
ncxn nnx sin ^ mfa nn fai> sw una™ D^an faro [)!>]"* 
nn^m n»in \b w*w nan fai ,^yi> wonpn npsa infa nns p«i 
nns wsi spoi nfan li? ^n toyonn ninn* yuyai *Fiai *iwi niTsi 
nns vnta "a ipjai nasa uyT i^n nvsnn fa nnssi .np^yn fa 
n^nsi rpiDN *ok noy o\ni?N pxi sin ^s ^:s o nny isn 124 3*nan3 
xb dk njn> sfa 125 2VV3 myi .fatt> »tb p&o sans *jm Tivno 
npn ps ya« sh «yn» si> pnsn imp snn 'n D^y Tita nyEK> 

.•manni? 

8 The first precept enjoins us to unite our mind and 
thoughts on the truth of the matter ; to make our Creator 
exist in our heart, and to consider Him Lord of all things, 
without a shadow of doubt, and without any other thought; 
to know that He is truth ; as it is written : Know therefore 
this day, and lay it to thy heart \ &c. The words know 
therefore this day imply : while thou art yet alive ; for 
after a man's death his knowledge will not avail him, and 
he will not be able to repair the error which he committed 
during his life. And the words, and lay it to thy heart, 
imply that thou shouldst lay this matter to thy mind 
and the vision of thy heart, as it is written : And I applied 
my heart to seek and to search out by zuisdom. The proof 
that laying a thing to one's heart makes one understand 
it is to be found in the words of the prophet, who says 
concerning a man who does not set his heart to differentiate 
between the essential and the unessential : He calleth not 
to mind, neither is there knowledge or understanding to say, 



123 See note 103. m Deut. 32. 39. i:5 Isa. 40. 28. 

D 2 



36 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

/ have burned half of it in the fire. And the meaning of the 
words, that the Lord (miT 1 ) He is God, is that He is existent 
in truth, for the word Nin denotes something that exists. 
And the name D\-6k signifies something fundamental, for 
He is fundamental, and He is everything ; as it is written : 
In the beginning Elohim created. He was only named 
rniT after man and the universe were created. The word 
m.T explicitly states that He is Master and Lord of all. 
Seest thou not that the word TW explicitly states that 
He is Master of all created things ? Nor can any one be 
proclaimed Lord until the thing over which he is Lord 
becomes a fact ; similarly no being can be established 
unless it has a master. But the name Elohim is funda- 
mental, and does not imply priority, or posteriority, or 
the existence of a created thing. The ancients say con- 
cerning the verse in the day. when Dt6n nin* made earth 
a7id heaven: He mentioned a complete name concerning a 
complete world. The words in heaven indicate all that is 
in heaven, stars and angels ; for all worship Him, and 
believe in truth with all their power and understanding, 
as it is written : And the heavens shall praise Thy wonder s, 
also Thy belief in the assembly of the holy ones. For who 
in the skies can be compared unto the Lord? Who among 
the sons of the mighty is like unto the Lord? &c. And 
the words, and upon the earth, signify that which is on 
earth, rational beings and animals ; for it is evident from 
all things that He is the God of truth. All rational beings 
acknowledge this, and believe in that thing, although His 
names and words vary among them. For it is written : 
For from the rising of the sun even unto the going down 
of the same, My name is great among the Gentiles. And 
the words there is none else indicate that He is the only 



INTRODUCTION : HEFES B. YASLIAH 37 

one in truth, as I shall explain in this section. Our teachers 
of blessed memory said that a man should learn all proofs 
that might possibly occur to him that He is one, and there 
is no other, as it is said: Be diligent to learn the Law, 
so that thou mayest know what to answer a heretic. I 
am obliged to explain here this proof in order that 
one may be strengthened in the truth that He is one, 
and is the Creator of all things. Know that all things 
that exist and are known, vegetables and animals, are 
composed of four elements, which are earth, water, fire, 
and air : it is from them that they are created, and it is 
to them that they will return, and become effaced. This 
is known by true demonstration. The element in them 
is visible, and can be tested. Now since the element is 
visible and can be tested, for they are established and blended 
together, we know from our understanding that another 
creator moulded them, and they were not created of their 
own accord. For some of these elements may overpower 
the others, annihilate and destroy them, as, for instance, 
water extinguishes fire, and the wind dries up water ; and 
similarly in other cases. Moreover, they decay and vanish. 
Similarly it is known that the spheres and stars were 
created by some one else, and were not created by them- 
selves. Now since we know by the understanding of our 
heart that everything has a creator and a founder, and 
that nothing is created by itself, it is clear and evident 
with truth and certainty that He who founded and created 
the world, who rules and guides it, is Master of everything 
without doubt or uncertainty. He is God alone to whom 
no image or likeness can be compared, as it is written : 
To whom tJien will ye liken God? or what likeness will ye 
compare ttnto Him ? And so did Moses our teacher say : 



38 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

And ye saw no form, only ye heard a voice. By these proofs 
it is established in our minds, and becomes manifest in 
our thoughts that God exists, and that we know of Him 
no form or likeness except the splendour of His glory; 
as it is written: And he beholds the form of the Lord. And 
that is the form of the splendour of His glory, and that 
which is approximately near His glory, though they do 
not resemble one another. — When we enter a house, 
although the builder who built it is not present, we know 
that undoubtedly a builder built it, as if we were present 
at the time of its construction. But if we try to conjure 
up in our mind the form and likeness of the builder, 
his stature, the colour of his hair, and other details, we 
would fail to accomplish it by mere belief. Now since 
we are unable to grasp, from his work, the details about 
a man who is like us, how much less can we conceive 
the likeness of the Creator of all things, blessed be His 
name ! I give this proof in order that it may be fixed 
in our heart, and established in our mind with certainty, 
that the fact that a thing is made is evidence that there 
is a maker, as if we had seen him make it ; and the intellect 
cannot deny the existence of the maker merely because 
he is not present, for this parable makes this idea clear 
to the mind. As it is written : Hast thou not known ? hast 
thou not heard? The everlasting God, the Lord, the 
Creator of the ends of the earth, fainteth not, neither is 
He weary, there is no searching of His understanding. 

1 The second precept enjoins us to consider the Creator 
as the only one, and to believe in our heart and thoughts 
that He, in truth and without any doubt, is one, and that 
there is no other besides Him. We must not attribute 
to Him any likeness or semblance of any corporeal thing 



INTRODUCTION : HEFES B. YASLIAH * 39 

in the world, although such things occur in Scripture, as 
for instance, the eyes of the Lord, the hand of the Lord, 
the earth is My footstool, and many other similar cases. 
These expressions are only used in order to liken Him 
in accordance with human speech, as it is also written: 
The Lord hath sworn by His right hand and by the arm 
of His strength. It is also our duty to believe with truth 
and certainty that He is one in His essence and glory, 
without increase or decrease, without conjunction or division, 
without change or motion. But everything else besides 
Him increases and decreases; is divisible; becomes new 
and old ; is joined and divided ; has a beginning and an 
end ; is subject to change ; decays and is set firm. None 
of these things, however, apply to our Creator, whose 
memory is exalted, as it is written : Hear, O Israel, the 
Lord is our God, the Lord is one. And he who desires 
to prove that there is no other besides Him at all, should 
investigate the law of singular and plural, of the number 
and the numbered. It will become evident that the plural 
is composed of units, as the ancients have taught. Now 
since 2, 3, 4, &c. come after 1, it is evident that 1 is without 
any doubt prior to any other number. It is also established 
that the plural contains 1, and that 1 is prior to all the 
others, for after 1 we count the other numbers, and we 
only say 2, 3, &c. after we said 1. Now since the truth 
of the matter has been established that our Creator, whose 
name is exalted, is prior to anything that is first, we know 
that there is none like Him, that He has no second or 
anything similar. For those misguided people who declare 
that He has a second cannot be consistent with a perfect 
mind and say that He is one. Since it has been established 
that He is prior to anything that is first, it is manifest 



4-0 HEFES B. YASLIAH S BOOK OF PRECEPTS 

that He has no second. In consequence of all the reasons 
we have mentioned, it is inconceivable that the Creator 
of all things should have any of the qualities possessed 
by all other beings. For He is one in truth, and there 
is no other besides Him, as we have stated above. For 
anything that possesses a similitude, adjunct, divisibility, 
changeability, corporeality, and motion must necessarily be 
subject to increase and decrease, and must have a beginning 
and an end, and hence is not one at all. From all these 
proofs we know in truth and principle that our God is one, 
as it is written : See now that I, even I, am He, and there 
is no God with Me ; I kill and make alive ; I wound and 
heal; and there is none that can deliver out of My hand. 
It is also written : Hast thou not known ? hast thou not 
heard? The everlasting God, the Lord, the Creator of 
the ends of the earth, fainteth not, neither is He zveary, 
there is no searching of His understanding! 

In this passage the kernel of mediaeval Jewish phi- 
losophy is contained, for it is practically on these lines 
that later Jewish philosophers proved the existence and 
unity of God. Kaufmann was certainly right in pointing 
out that Bahya followed Hefes in proving the existence 
of God from the composition of the four elements. 126 Here 
again Hefes meets with Sa'adya who treats of the same 
topic in the second chapter of al-Amanat wal-I'tikaddt. 
They both explain the anthropomorphic expressions that 
occur in the Bible. 127 The difference in temperament 
between these two writers is clearly marked. Sa'adya was 
always in a polemical vein, and consequently treated the 

126 See Judah b. Barzillai, Comme)itary on the Sefer Yesirah, p. 335. 
«' Comp. especially ^\^ ,JLi-.lj All! ^Jj^l pu^JI MiWl] *1a, 
JaflUl J liJJC (ed. Landauer, p. 89). 



INTRODUCTION I HEFES B. YASLIAH 41 

subject from all possible points of view, refuting actual 
and imaginary doctrines. He is never content to expound 
his own beliefs, but is always at pains to prove the un- 
tenability of any other opinion. Hefes, on the other hand, 
is calm and impassive. Nothing exists for him but his 
own convictions. His thoughts and ideas are simple and 
naive. He does not enter into intricate discussion, but 
gives illustrations from familiar objects. As his own con- 
victions are to him self-evident, there is no need to refute 
the doctrines of others. Grant his premisses, and his 
conclusions will follow quite naturally. 

Whether Hefes wrote any special treatise on philosophy 
is unknown. As such a book is nowhere mentioned, the 
assertion may be hazarded that he incorporated all his 
philosophical speculations in the Book of Precepts. 

Another book by Hefes is alluded to by himself in the 
Book of Precepts. 128 This was a treatise on Quantities 
or Measures (,j^<«, i.e. DHWBP). But only the intention 
of composing a book devoted to this subject is recorded 
there, and it is not known whether he carried out his 
resolution. It should be observed that the passage in 
question is slightly corrupt. It is as follows : rnn nriKn 

rh ITS] |N 2NrD *a DnW/N. The explanations of these 
subjects are long ; we abridge them % because we have in mind 
to treat at full length of all the quantities in a book which 
we shall devote to this stibject. The verb ?iy is ambiguous, 
as it usually denotes he relied upon. Accordingly it would 
be reasonable to assume that the book had already been 
written. Dozy, however, gives also the meaning of prendre 
resolution, and this suits most admirably the continuation 

128 Fol. 19 a, 1. 1. See note to that passage. 



42 HEFES B. YASLIAH S BOOK OF PRECEPTS 

*ns3. It is the latter word, which is imperfect, that forces 
the conclusion upon us that when Hefes wrote that remark 
the book on Quantities was not yet committed to writing. 
Whether it was ever written cannot be stated with certainty. 
It is nowhere else quoted, and in absence of any corrobora- 
tive evidence about the existence of such a work, this 
question must be left undecided. 

As to the glossary to the words of mapn DIED ("roan 
ITOBpn mtt^tt PNE&K^K) 189 it can be stated with certainty 
that it never formed a separate work. It is a very brief 
commentary, and extends over half a page. It was the 
system of Hefes to give an explanation of the difficult 
words that occurred in the biblical or rabbinic passages 
that he quoted. Such ' commentaries ' are found in our 
fragment. 1 " It is to the credit of Steinschneider that he 
recognized this commentary as an extract from the Book 
of Precepts. 131 This conjecture is now indisputably verified. 

It is unlikely that Hefes is the author of the glossary 
to the Halakot Gedolot (yzrb nbna p*B,K) which is mentioned 
in a Genizah fragment containing lists of Hebrew and 
Arabic books. 132 We know that Hefes was no admirer 
of the author of that work. We have the testimony of 
Ibn Balaam and Maimonides that Hefes severely criticized 
the method of the author of the Halakot Gedolot, and he 
would have had little reason to help to popularize that 
work, unless we assume that he wrote the glossary in the 
early part of his life, while he was still under the influence 
of that great codifier. 

129 It has been printed in its entirety by Horowitz in AwfHI H133 JV3, 
II, PP- 63 ff. 

130 See fols. 27 b and 29 a. 

131 Arabhche Literatur dev Judcn, § 62. 

132 See Poznanski, [KTVp 'WN, p. 27, note 2. 



INTRODUCTION : HEFES B. YASLIAH 43 

Two anonymous works on Halakah have been ascribed 
to Hefes without any justification. Part of a halakic 
Midrash was published by Dr. J. M. Freimann under 
the tide TftfW, Hefes Alluf being given as the author. 133 
This assumption rests on faulty, though ingenious, com- 
binations. The identity of the book itself cannot be 
established with certainty, and there is not a particle of 
evidence to justify any connexion with Hefes. There is 
accordingly no need to compare that book with the Book 
of Precepts in order to show the difference of method 
adopted in this work. Indeed, Freimann himself saw the 
weakness of his position, and in his preface to the second 
volume admits that his assumption is full of serious diffi- 
culties. 134 Nevertheless he allowed the name of Hefes to 
appear as the author. The statement of Freimann that 
Hefes lived after the author of the Midrash Hashkem 135 
rests on a misunderstanding of the passage from Samuel 
b. Jam"s nu*nB> JTD^n. Freimann had this passage in a 
Hebrew translation which was very vague. Samuel b. 
Jam"s words do not in the least connect Hefes with the 
author of that book. He merely gives a certain opinion 
about HD-ian, and then remarks pan i Nna^D (!) **^N ffpnrfw Til 
b\ *]ta*, This is the way which Hefes Alluf entered, that is 
to say, Hefes expressed the same opinion. 136 

The other book is that which is known under the 
title of myvpcn IBD. Rapoport at first ascribed it to R. 
Hanan'el. 137 But having been confronted with a number 

133 His reasons for this identification are given in his preface, I, § 3. 

134 Chapter V, towards the end. 

135 Preface, vol. I, § 4, end. 

136 See Steinschneider in Geiger's Zeitschrift, II, p. 77 ; ibid., XI, p. 94 ; 
Hebr'dische Bibliographies 1869, p. 133 ; ibid., 1873, p. 4. 

137 See his biography of R. Hanan'el, note 36. 



44 HEFES B. YASLIAH S BOOK OF PRECEPTS 

of difficulties, he was obliged to give up that view, and 
subsequently transferred the authorship to Hefes. 138 He 
even goes to the extent of suggesting that the niyvpttn "isd 
was part of the Book of Precepts, and dealt with civil law. 
The name myvpE is accordingly an allusion to the talmudic 
passage in which it is stated that he who wishes to be 
wise should occupy himself with civil law, for there is no 
branch of the law greater than that. 139 There is apparently 
some support for this view in the fact that one of the 
quotations from the niyvp^n "I2D actually occurs in the 
fragment of the Book of Precepts which has been preserved. 
Thus it is said in Piske Recanate, 464 : V\ n"Tl sf n una 
31 ns pi Y'yni? o»aon *iy nb |*uo ^n djp pau pan fym 
myvpttn naD3. The same opinion is expressed by Hefes 
who gives a more detailed description of the procedure : 
pixn n^-ik MNnta DtWa })yvv "6y pian anynDS |K nbnb 
^ mm 5>nib» pa* <a mo nnn^sa nnno tob i!n *a Kintal 
*a pDvata Titan nDn jK3»ta tas nxpn BDin ta"K^ p« n*: 
i?ib D-ircta *]h /inp jy py»^ k^nd |«a -rcsnta }«D?ta. If 
Reuben complained against Simeon, the Judge mnst compel 
Reuben to satisfy Simeon. The amount wherewith he is to 
satisfy him is not fixed as it is in Palestine ; but it might be 
determined by some of the respectable people of the town in 
accordance with the circumstances of the two litigants. If 
Simeon refuses to comply with the decision, he is to be 
excommunicated}^ This concurrence of opinion, however, 
must be regarded as accidental, for a number of authori- 
ties are cited who rendered the same decision. In Piske 

138 Kcbusat Ho/camim, p. 55. 

139 Baba batra 175 b. See Rape-port, op. cit., p. 58. 

140 Fol. 2 b, 11. 12 fT. The case treated of is as follows: Simeon owes 
Reuben some money which is in the category oi fine, and hence cannot be 
collected in Babylon. 



INTRODUCTION I. HEFES B. YASLIAH 45 

Recanate, Alfasi, R. Hanan'el and nijJVpDn nDD are quoted, 
while R. Meir of Rothenburg ascribes this opinion to the 
Geonim, Alfasi, Natronai, and Hefes. 141 Rapoport, accord- 
ingly, might have ascribed the niyvpEH nSD to Natronai. 142 

On the other hand the Sefer Hefes which is frequently 
quoted by French and German Halakists should be allowed 
to have Hefes as its author. Although none of the quota- 
tions from the Sefer Hefes happens to be preserved in our 
fragment, and there is thus no evidence of a positive nature 
for this identification, there is no sufficient ground for 
rejecting this obvious connexion of Hefes with that book. 
This Sefer Hefes was in all probability the Book of Precepts 
which the Halakists who were not familiar with Arabic 
quoted second hand, and hence the name of the author was 
unknown to some of them. 143 There is hardly any likeli- 
hood of that book having been translated in its entirety 
into Hebrew. For in that case its disappearance would 
have been strange indeed. 

Two objections have been raised against the identification 
of this book with the Book of Precepts, but on careful 
examination they will be found to have no weight. It 
has been remarked that the quotations from the Book of 

141 Responsa, ed. Prague, 250. See Rapoport, op. cit., p. 56. 

142 I cannot resist the temptation of putting down a suggestion which 
occurred to me, and might occur to some one else, though I am perfectly 
convinced it is utterly unfounded, and that is to consider the my¥pE>n HED 
as a translation of the THKpEPN 3NDD. The root J?¥p is sometimes 
synonymous with 2Vp, which would be a good equivalent for jS$ in some 
of its significations. But, as in Hebrew, the technical term is "liy^, this 
suggestion cannot be seriously considered. 

143 Abraham of Lunel, who quotes Hefes in iPPlJDn, pp. 61 a and 67 a, 
took the passage from Isaac ibn Gayyat. Similarly, in Piske Recanate, 386, 
it is explicitly stated that the quotation is borrowed from Alfasi. Comp. 
especially Judah b. Barzillai's quotation discussed above. 



46 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

Precepts are of a different nature from those of the Sefer 
Hefes. u4: This is, however, not borne out by the data 
at our disposal. It can be safely asserted that all quotations 
from the Sefer Hefes, with the exception of one or two 
which will be presently dealt with, may have easily formed 
part of the Book of Precepts. See especially the passage 
in Or Zarudy III, Piske Baba Kamma, 370, where the 
exact meaning of Ttt) is determined by biblical usage of 
that verb. This is the method of Hefes throughout his 
Book of Precepts. 

The other objection is based upon the fact that Hefes 
is supposed to be quoted in the Sefer Hefes. R. Moses 
of Coucy, in his Sefer Misivot Gado/, U5 says : f*2n "iDDm 
rrnnripD nnm: '31 dti&> iwqop ;uu pan id an« n\i *pz> airo 
p2W 'ninaa pnui. If Hefes was the author of the Sefer 
Hefes, it is asked, how is it possible that he should mention 
his name in this manner ? Rapoport, who anticipated this 
objection, suggests an ingenious, though hardly convincing, 
solution. Hefes, he says, was blind, and was therefore 
unable to write. His pupils, accordingly, wrote down what- 
ever he dictated to them, and subsequently added all the 
customs their teacher observed. As a mark of respect 
they called the book after their teacher, and dignified him 
with the title Gaon. 146 The explanation, however, has 
failed to carry conviction, and scholars are still undecided. 
But a careful examination of the passage in Sefer Misivot 
Gadol will not only do away with the objection, but will 
enable us to use it as proof that Hefes was the author 
of the Sefer Hefes. That R. Moses of Coucy does not 
quote the passage verbatim is evident from the fact that 

i" See Poznanski, \tiTVp HMN, p. 28. 

145 Positive precept 48, p. 127 b. 1<G Kcbttsat IJakainitn, p. 56. 



INTRODUCTION: HEFES B. YASLIAH ,47 

he does not state under what circumstances the marriage 
documents are to be brought. He only gives the mode 
of procedure, but does not say when this is to be done. 
Of course the circumstances are fully explained in the 
Sefer Miswot Gadol, and hence the reader sees to what 
it refers. Accordingly the quotation from the Sefer Hefes 
is not in oratio recta, but in oratio obliqua, and the original 
words were ana»n pi. R. Moses of Coucy, wishing to avoid 
ambiguity, stated whose custom it was. For if he said 
arucn pi it might have been taken to mean that he himself 
was accustomed to do so. This hypothesis is not without 
foundation. For this practice in the case of a widow or 
divorced woman who lost her marriage document is given 
at full length by R. Meir of Rothenburg in the name of the 
Sefer Hefes, and is as follows: rrQNP npx psnn ^JD 3TD 
'a in '1 \xuei nsDin '-ax raia nBnana in rpD^wiai nnxrte 
anaon pi runnra jns nmnsD rb 'oniai rrninnp bw nmna. 147 
Here we have the same passage from the same book in 
oratio recta, but instead of the words JIN: fan "ID ama mn rp, 
we simply have arODfi pi. That the last two words were 
not added by R. Meir of Rothenburg 148 is evident from the 
omission of the sentence Jixa pan ID ama n\i "p. It thus 
becomes quite clear that R. Moses of Coucy, who seems 
to have been well informed, knew that Hefes was the author 
of the Sefer Hefes, otherwise he could not have amplified 
the words anaon pi in the manner he did. 

Further support, though less conclusive, for this view 
is to be derived from the curious fact that a number of 



147 Responsa, ed. Prague, 852. 

148 Indeed, Mordekai on Ketubot IX, § 234 (ed. Wilna), who quotes this 
very passage, omits these two words. But it is obvious that he borrowed 
the quotation from R. Meir of Rothenburg, and did not know where it ended. 



48 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

Halakists of the thirteenth century ascribed this book to 
R. Hanan'el. 149 Rapoport conclusively demonstrated that 
a number of decisions quoted from the Sefer Hefes are 
opposed to those found in R. Hanan'el's authenticated 
works. It was this consideration that led Rapoport to 
accept the suggestion of Reifmann, anticipated by Fiirst, 
that Hefes was the author of that book. 150 Now this 
confusion of authors can only be accounted for if the real 
author of that book had the initials n"n, which were intended 
to stand for pan in. But to some Halakists who were not 
familiar with Arabic this name was unknown, and they 
therefore took these letters to stand for pfcOJn n. Had not 
these letters been the initials of the real author, the con- 
fusion could hardly have arisen. 

We thus have three arguments in favour of the author- 
ship of Hefes : (1) The obvious connexion of the names ; 
(2) the quotation in Sefer Miswot Gadol and Responsa 
of R. Meir of Rothenburg ; (3) the wrong ascription to 
R. Hanan'el. On the other hand, no evidence whatsoever 
has been hitherto adduced against his authorship. 

There are, however, some quotations from the Sefer 
Hefes which, to my mind, could scarcely have formed part 
of the Book of Precepts. Thus from the Or Zanici it 
seems that the Sefer Hefes contained Responsa of Natronai 
and decisions of Paltoi and the Academies. 151 Now I have 
often had the occasion to remark that Hefes never quotes 
post-talmudic authorities. Moreover, in some cases this 
work is called pan -^ and in others pann naD. The latter 
occurs in the passage where Paltoi is quoted. I therefore 

149 See Rapoport, R. Hanari'eVs Biography, note 36. 

150 Kebusat Hakamim, pp. 55 fl. 

151 III, Baba kamma 281, 284. 



INTRODUCTION : THE BOOK OF PRECEPTS 49 

venture to suggest that there were two books, one called 
pan naD, and the other pann "^d. The former was the 
Book of Precepts, and meant the Book by Hefes, while the 
latter was a collection of gaonic responsa and decisions, 
and was probably vocalized fEinn iao, the allusion being to 
Ps. 34. 13. Later writers confounded these two books, and 
the distinction was lost sight of. We consequently find 
extracts from the Book of Precepts headed pann "1SD2, 152 
while a Responsum is ascribed to the pan laD. 153 



Ill 
The Book of Precepts 

It is fairly certain that Hefes b. Yasliah's Book of 
Precepts was the first attempt to codify the talmudic laws 
in Arabic. Indeed it may claim priority in giving an 
exhaustive, though brief, account of all ordinances in a 
logical order in any language. He went beyond his pre- 
decessors by collecting all the precepts, and arranging them 
into groups. 154 Instead of arranging positive precepts in 
one group and negative ones in another, as is done by 
practically all writers, including Maimonides, he incor- 
porates all precepts, positive and negative, belonging to one 
category, in one book (?¥B). He then divides them into 
two or more sections according to their subject-matter. 

152 Or Zarua', Baba kamma 370. 153 Ibid., 281. 

154 Rapoport {Kebusat Hakamim, p. 58) states that Hefes arranged the 
precepts without any order or logical division, but divided them into chapters 
in accordance with the punishments. That this is incorrect is easily seen 
from the preserved fragment as well as from the two precepts quoted by 
Judah b. Barzillai. The passage in Maimonides's Sefer ha-Miswot, p. 55, upon 
which Rapoport bases his assertion, does not in the least warrant such 
a conclusion, as will be seen below. 

E 



50 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

These sections are in their turn subdivided into positive 
and negative precepts. Where necessary, he assigns dif- 
ferent classes to precepts that are obligatory throughout 
all ages and countries, and to those that are only incumbent 
during the existence of the Temple, or only in Palestine. 
It was a monumental work, a code in the real sense of 
the word, and contained a good deal of material which 
from the strict point of view of the codifier might have 
been considered irrelevant. But as a theologian Hefes had 
to assign reasons for every precept. What other writers 
did in various treatises, he attempted to incorporate in one 
book. Our fragment, which consists of sixty-three closely 
written pages, comprises fifty complete precepts and parts 
of two others, that is to say, about fifty-one precepts. 
Although they greatly vary in extent, it will be readily 
granted that we have here a fair sample of the average 
length of a precept. We are thus justified in assuming 
that these sixty-three pages represent a little less than a 
twelfth part of the book, minus the introduction, so that 
the enumeration and discussion of the precepts occupied 
approximately eight hundred pages. Add to this the 
introduction, which must have been rather lengthy, 155 and 
it is evident that the entire book contained something like 
a thousand pages. 

As we do not possess Hefes's introduction (J^*) to this 
book we cannot state with certainty the reasons that 
induced him to compose the Book of Precepts. It is, how- 
ever, easy to see that his purpose was mainly halakic. 
Not being satisfied with the treatment of the subject in 
the Halakot Gedolot, which is incomplete, he determined 
to codify the ordinances in a more convenient manner. 

ir ' 6 See below. 



INTRODUCTION : THE BOOK OF PRECEPTS 51 

Furthermore, Arabic at that time practically supplanted 
Aramaic as the vernacular among the bulk of the Jews, 
and this book supplied a much-felt need. It could be 
used by the layman who did not care to enter into the 
minute discussions of the Talmud, which was written in 
a dialect that few understood in those days ; while even 
the profound talmudic scholar might profit by it, as it 
contained all the sources upon which the decisions were 
based. Zunz hesitatingly suggests that it may have been 
directed against Karaitic works of the same title that were 
written at that time. 156 But the absence of any polemical 
allusion militates against this view. There is only one place 
where Hefes refutes the opinion of another scholar. This 
is in connexion with the age when a girl attains her 
majority. 157 But as the dispute turns on the interpretation 
of the statement of Samuel own t\w> ata nnnb nnya p3 pN 
13^3, it is obvious that the scholar whose view Hde? 
refuted was a Rabbanite. 

As to the structure of the Book of Precepts we know 
that it had a lengthy introduction (J^a*) which, apart from 
defining the author's system and method, gave a survey of 
the principles underlying the biblical and talmudic ordi- 
nances. Hefes states 158 that in the introduction he explained 
and discussed all cases where option was allowed. It was 
in that part of the work that his strictures on the author 
of the Halakot Gedolot were expressed. Although neither 
Ibn Bal'am 159 nor Maimonides, 160 from whom we know 
that Hefes criticized the method of the Halakot Gedolot, 

156 Haarbriicker's Specimen of Tanhum Yerushalmi, p. 54. 

157 Text, fol. 22 b. 1B8 Fol. 17 a, 11. 17 ff. 

159 Commentary on Deut. 30. 2 (ed. Fuchs). 

160 Sefer ha-Miswot, p. 5 (ed. Bloch). 

E 2 



52 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

states in what part it occurred, it is legitimate to assume 
that it found place in the introduction. For it is in the 
introduction to his Sefer ha-Miswot that Maimonides 
criticizes his predecessors. 

It is impossible to say exactly how many parts the book 
consisted of; but there were at least thirty-six of them, 
for the thirty-sixth part is quoted by Hefes himself. 161 
In his treatment of individual precepts he is quite methodical, 
though monotonous. He practically uses the same formula 
in every case. Positive precepts are introduced by 1V\T\ 
or "icwi, while negative ones invariably begin with von, 
all of which verbs are either used impersonally or have nync 
as their subject. In a comparatively few words a rhumi 
of the biblical law is given. He then goes on to state the 
ramifications and amplifications added by the Rabbis. He 
always quotes the passage upon which his decisions are 
based, first giving the pentateuchal verses and then the 
rabbinic passages. In this respect he radically differs from 
Maimonides who does not reveal his sources. 

The entire range of tannaitic and amoraic literature is 
at the command of Hefes, and he makes ample use of both 
Talmudim and of all halakic Midrashim. He refers to the 
Tosefta, Sifra, Sifre, Sifre Zuta, and to both Mekiltas, all of 
which seem to be of equal authority to him. A curious 
instance may be given here. The Mishnah in Kelim 162 
records a controversy between the schools of Hillel and 
Shammai concerning the defilement of bands used for 
wrapping up scrolls. Shammai's school maintain that such 
bands are subject to ritual defilement, no matter whether 
they are embroidered or not, whereas Hillel's school arc 
of opinion that only those that are not embroidered are 

161 See text, fol. 12 a, 1. 15. 162 28. 4. 



INTRODUCTION : THE BOOK OF PRECEPTS 53 

susceptible to uncleanness. Rabban Gamaliel adds his 
opinion that in both cases the bands cannot be defiled. 
The Mishnah gives no decision on this matter, but the 
Tosefta explicitly states that the matter is to be decided 
in accordance with the opinion of Rabban Gamaliel. 163 
Maimonides in his commentary on the Mishnah, 164 and in 
his Code, 165 disregarding or overlooking the Tosefta, rejects 
Rabban Gamaliel's view, and adopts that of HilJel's school, 
as is usually the case when the Hillelites and Shammaites 
disagree on a point of law. Hefes, however, decides in 
accordance with the opinion of Rabban Gamaliel, and 
quotes the passage from the Tosefta (without indicating the 
source, as is his custom) as his authority. 

With the scanty material at our disposal it is impossible 
to attempt a reconstruction of this work. Nevertheless 
from the quotation found in the works of other writers, 
and from the numerous allusions in the preserved frag- 
ment, we are able to glean a few details which give us some 
idea of the nature and contents of the other parts. The 
introduction has already been referred to above. The first 
book contained ethical precepts, as may be seen from 
the first two precepts quoted by Judah b. Barzillai. The 
numerous references to this book show that it was of 
considerable length. In it Hefes had the opportunity of 
giving utterance to his philosophical and theological specula- 
tions. This book also dealt with the relation of God to 
man, and hence some of the ordinances appertaining to first- 
fruits and heave- offerings were described there. 166 For the 
same reason the ethical side of vows was discussed in that 
book, and a principle was laid down whereby to know 

163 Tosefta Kelim, Baba batra 6, 4. 164 Ed. Derenbourg, p 217. 

!« Hilkot Kelim, 22. 6. 166 See text, fol. 13 a, 1. 22. 



54 HEFES B. YASLIAH S BOOK OF PRECEPTS 

what kind of vows may be made nowadays, and which are 
forbidden. 167 It also pointed out that the judges are 
obliged to urge a man to fulfil his vows, 168 and that the 
vow is to be carried out during the time set for it ; if no 
time was set, he must carry it out at the earliest oppor- 
tunity. 169 Maimonides, too, preserved a short sentence 
which is supposed to belong to the first book. It is as 
follows : xnbv* *Sn* yni an roan wnriK ^vv pr^rii \^m «ro»i 
poio Nn3J"»»3 flT3 tib. Out of them are thirty-two cases con- 
cerning which He informed us that He who is blessed a?id 
exalted will supervise their committal, not we ; all of them 
are explicitly stated™ Maimonides who explains this pas- 
sage says that the thirty-two cases are twenty-three persons 
who are punished with being cut off (ma), and nine who 
are put to death by God. We thus know that this book 
treated of certain transgressions and their punishments. 
It should, however, be observed that Maimonides does not 
mention Hefes by name in this passage. It is the plausible 

167 snbya nan vb m\ iKet^k Kin »a Kr6ya w vbx injiw 
b)*bx bvsbx ^a asrovy tunon npa (ibid., 1. 1 9 ). 

168 See text, fol. 20 b, 1. 4. 169 Ibid., fol. 21 b, 1. 20. 

170 Sefer ha-Miswot, ed. Bloch, p. 55. My translation of the last word is 
against the Hebrew rendering of Ibn Tibbon, who translates pEVD by 
Q^3"iy3, guaranteed. Although that word happens to have that signification, 
it is more than doubtful whether it suits the context. Moreover, Maimonides 
explains the words pDVD KflJPlDJ in the following manner : i"l3tf JDX yn Hjtf 
fit T)W) HI rV\3\ that He who is exalted explicitly stated that He would cut 
off one and put the other to death. Here again Ibn Tibbon has 2~iy for \D)£ . 
But where is the guarantee expressed ? or what need is there for a guarantee ? 
What Hefes said is that some punishments are to be administered by God 
Himself, and this would naturally be in cases where the Bible states THDm 
or some other word. Now ,jv*^ means be placed, deposited, and hence also 
contained (in the fifth conjugation, which has a passive meaning). The 
signification he stated is a simple development of he made it contain (as the 
contents of a book). 



INTRODUCTION I THE BOOK OF PRECEPTS 55 

conjecture of Rapoport ; m but it has no independent 
corroboration, except that in the preserved fragment Hefes 
enumerates twenty actions for which, according to tradition, 
God, not man, administers punishment. 172 Then even if 
we grant that Hefes is meant by jmiB^N nana 3riKV, it is 
not certain whether the above quotation is from the first 
book. Maimonides uses the expression S>¥D b)$ '■a which is 
not elegant Arabic for the first book, and ought to be 
b)tfbts b)£Ebn. It is only in colloquial Arabic that one says 
awwal nauba — ' the first time ', instead of annauba al-illa, 
or better still, al-marra al-idd. Is it not possible that 
Maimonides merely meant at the beginning of a book, as 
if he would have said b*2 Tre *a ? 173 It is true that Ibn 
Tibbon who rendered it by p^Nin "wn took the phrase 
in its colloquial sense; but then it is quite possible that 
the translator misunderstood the author. 

To the second book we have one allusion by Hefes 
himself. From it we learn that that book dealt with 
the acquisition of slaves and all the laws appertaining 
thereto. 174 

The third book, part of which is preserved, dealt with 
the laws of damages, and contained four sections. Our 
fragment begins with the middle of precept 8, section 3 

171 Kebusat Hakamim, p. 58. 

172 xnbyxz ixpy nyn^N Kmmn nb N^ya 5 fta bp&x pirn 

-jinn n^N bi w^« no^ (foi. 4 a, i.ai). 

173 The same usage is found in Hefes (fol. 8 a, 1. 16), ibit hft^N 5>1N »B, 
at the beginning of the second book. 

174 rupn *a wmt? s ld ta wske? snT nyng^N mn wmK> ip 

\mt\t\ njD w -m jy ^no: ibx bxsbtt bw '•a iy my. i have already 

explained this precept (concerninga man sold into slavery for theft, Exod. 22. 2) 
satisfactorily in the midst of my explaining the law about the acquisition of 
a Hebrew slave, at the beginning of the second book ; / have thus no need to 
mention anything here (Joe. cit.). 



56 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

of this book. Further on a detailed discussion of the 
precepts that are preserved in this fragment will be given. 
For the present I only wish to remark that it seems to me 
that precepts 3-8 and jo, 11 of section 4 of this book do 
not belong here. All the other precepts deal with damages, 
while those just mentioned treat of sacrifices. Considering 
the numerous errors that crept into our copy such a sup- 
position is not precluded. 175 Of course the reverse may 
just as well be the case, that is to say, it is possible that 
the precepts dealing with damages are misplaced here, 
while those treating of sacrifices are in their place. This 
alternative suggestion would find support in the fact that 
the immediately following book also deals with sacrifices. 

The fourth book treats of free-will offerings, vows, 
consecrations, and a few other priestly laws. It contains 
thirty-six precepts, which are divided into three sections 
according to their subjects. 

The fifth book is devoted to special kinds of ritual 
defilement resulting from coming into contact with dead 
bodies or creeping things. As the ramifications of these 
precepts are extremely vast, while only a few verses are 
devoted to them in the Pentateuch, each precept extends 
over considerable length. Fourteen pages are taken up by 
the first two precepts and a portion of the third. 

There are two references by Hefes to the sixth book, 
and from them we learn that it dealt with the tithes of 
corn, &c., 176 and the various kinds of blood. 177 It is very 

175 See, especially, text, fol. 8 a, 1. u. 

176 sbx ^dSk '•d NrnriJD tYrwytfox (foi. 13 a,!. 18). 

177 b^sbx *b tasn vb on bzi nynp ^d kot^r pp» nmjDi 

rbb* NC |K b^skx tOrb ^W&K. We shall enumerate the various kinds 
of blood in the precept l ye shall cat no blood' in the book which follows this one, 



INTRODUCTION : THE BOOK OF PRECEPTS 57 

likely that its main subject was things that are permitted 
to be eaten and those that are prohibited. Tithes and blood 
would naturally be included under these headings. 

The, tenth book dealt with various kinds of blemishes 
found in animals, according to an allusion to it by Hefes. 178 

The fourteenth book is once referred to, and we learn 
that its theme was the firstlings of animals. 179 

From the reference to the second precept of the nine- 
teenth book it seems likely that that book dealt with 
various kinds of defilement. Hefes quotes a passage from 
tractate Nazir dealing with certain causes of defilement, 
and he then remarks : I shall explaiiz this passage in the 
second precept of the nineteenth book. l%0 

The thirty-sixth book was similar to the tenth, and 
treated of blemishes that are found in human beings. 
According to the allusion to it this book was specially 
devoted to the elucidation of all the terms used for the 
various kinds of blemishes. 181 

It will thus be seen that Hefes arranged the precepts 
in a logical order, but tried to follow the Bible as closely 
as possible. The ethical precepts take precedence of all 
others, for they are the mainstay of religion. These 
ordinances disposed of, the author at once takes up the 
laws in Exodus, which are followed by those of Leviticus. 
Keeping the logical arrangement in mind, he is obliged 

please God (fol. 26 b, 1. 7). As this remark occurs in the fifth book it 
obviously refers to the sixth. 

"8 i^tfy^ b?sbx ^ nriiOBW i?l VTW *BinD3D1. I shall complete 
the explanation of this subject (of blemishes) and similar ones in the tenth book 
(fol. 12 a, 1. 21). 

179 i^N bvsbx *a KmriiDa n^k nnm^i (foi. 13 a, 1. 1 9 ). 

180 £^K bvB^K |D 3^ iiyn^K ^ hpi>N KTI miMDI (fol. 20 a, 1. 16). 

181 See text, fol. 12 a, 1. 14. 



58 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

to deviate now and again from the biblical order. This 
is naturally unavoidable, as precepts of the same character 
are found scattered in two or more books of the Pentateuch. 
Thus the cardinal precepts of the fourth book of Hefes's 
work occur in Leviticus, for it is in that book that free-will 
offerings are first mentioned ; but there are a few kinds 
of these offerings that are to be found in Numbers. 
Similarly in the case of vows. The laws appertaining to 
a Nazarite are to be included in this category, but they 
occur in the sixth chapter of Numbers, while other 
ordinances about vows occur in the thirtieth chapter of 
that book, and some are in Leviticus. 



IV 

The Preserved Fragment compared with 
Maimonides 

While giving a resume of the precepts that are preserved 
in this manuscript, I find it instructive to compare them 
with those enumerated by Maimonides in his Sefer ha- 
Miswot. In his younger days Maimonides regarded Hefes 
as a reliable authority, and followed him in various explana- 
tions of the Mishnah, though he seldom mentions his name. 
It is only in two places that Maimonides declares his 
indebtedness to Hefes, and in both cases he throws the 
responsibility of his errors upon the latter. When asked 
by his pupils about certain statements that occur in his 
Yad ha-Hazakah and do not harmonize with his commen- 
tary, he replies that the explanations found in his Code are 
the correct ones, whereas the others are due to the influence 
of Hefes. 182 This, at all events, is sufficient ground for the 
assumption that Maimonides readily borrowed explanations 
from the latter. 

Book 3, section 3, precept 8. Only the end of this precept 
is preserved. We are in the midst of a lengthy quotation 

182 p e i er ha-Dor, 140, 142. The Hebrew translation by Tama is very 
vague and sometimes misleading. See Geiger, D^Sfl N?D, p. 55. The 
Arabic original of the first reference is given by Munk in his Notice sur 
Aboul Walid, p. 198. 

59 



60 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

from Tosefta Shebu'ot i , 8, dealing with the case of a man 
who entered the Sanctuary while ritually unclean, without 
being aware of it. As the following precepts show, this 
precept must have dealt with civil matters, and it is hard 
to see for what purpose such a quotation was introduced. 
It is, however, possible that this discussion was a mere 
digression. But I suspect that this section is disarranged, 
since in any case we have ordinances appertaining to 
damages and sacrifices in one and the same section. 183 

Ibidem, precept 9. He who kindled a fire which went 
forth and consumed his neighbour's crop or anything lying 
in the field should pay full damages. If the conflagration 
was caused by the wind, he who kindled the fire is free. 
It matters not whether he kindled the fire intentionally or 
not. If the fire crossed a river or pond which is eight 
cubits wide, or a public road which is sixteen cubits wide, 
he is not obliged to pay damages. If a man kindled a fire 
in his own yard and the flame or sparks flew over and 
consumed something in his neighbour's yard, it is necessary 
to investigate and see whether the fire as intended by him 
who kindled it was sufficiently strong to go over to the 
neighbour's yard or not. In the former case he is to pay 
for the damages, but not in the latter. As to the distance 
a fire is apt to cross while the wind blows, Tosefta Baba 
kamma 6, 22 is quoted. If while consuming a barn the 
fire also destroyed something which is customarily placed 
there, he who kindled it is obliged to pay for it. 

This corresponds to Maimonides, positive precept 241, 
where three lines are devoted to it, reference being made 
to Baba kamma. 

Ibidem, section 4^, precept 1. If an ox which is not in 

183 See above, chapter III. 



INTRODUCTION : HEFES AND MAIMONIDES 6l 

the habit of goring gores a man to death, the ox shall be 
stoned, and its flesh shall not be eaten ; but the owner of 
the ox shall be free. Thrusting, biting, crushing, and 
kicking are included in the category of goring. Beasts 
of prey, or otherwise, and birds are to be treated like an ox. 
If the owner of the ox sold or consecrated it, before it was 
put on trial, the action is valid ; after that, the action is not 
valid. It is unfit for a sacrifice ; it must therefore be sold, 
and the price thereof is to be used for repairing the Temple. 
If the ox was trained to gore, it is not to be killed, and 
is fit for a sacrifice. It is prohibited to derive any benefit 
from the body of an ox that was stoned. 

Maimonides divides this precept into two : positive 
precept 237, merely stating that we are commanded to 
adjudicate the case of a goring ox, and negative precept 188, 
dealing with the prohibition of eating the flesh of a stoned 
ox. Hefes regards these two as one precept, because they 
are the consequences of one deed. 

Ibidem, precept 2. If the ox was in the habit of goring, 
the owner having been warned to guard it, and it killed 
a man, the ox is to be stoned, and the owner is worthy of 
death at the hands of God. The owner should also pay 
ransom, which should be fixed by arbitration. An ox put 
in this category is one which gored on three consecutive 
days. The owner must be warned in the presence of the 
judges. In case the ox is unmanageable, it must be 
slaughtered. The court is to compel the owner of the ox 
to satisfy his litigant. Tradition tells us that there are 
twenty crimes whose punishment, which is not mentioned 
in Scripture, is to be meted out by God. The different 
laws, depending upon the ownership of the place where the 
accident of goring took place, are minutely described in the 



62 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

name of R. Simeon (Tosefta Baba kamma I, 6). The proof 
that these two precepts do not apply to our times is to be 
found in Sanhedrin 1 a, Shabbat 15 a, and Berakot 58 a. 

Maimonides does not count this precept separately. He 
obviously includes it in the preceding, not differentiating 
between tarn and mitad. He no doubt rejects this as 
a separate precept in accordance with principle 7 which he 
laid down in his introduction to his Sefer ha-Miswot.' 184 
The key-note of that principle is that the developments and 
ramifications of a precept must not be counted separately. 185 
He goes on to explain at length that the various cases 
under one heading must not be mistaken for precepts, even 
if the Pentateuch enumerates them separately. 

Ibidem, precept 3. If the congregation of Israel erred 
unwittingly, and the thing was hidden from the eyes of the 
assembly ; when their sin becomes known unto them, they 
are to offer a young bullock for a sin-offering and bring it 
before the tent of meeting. The rites are to be carried out 
in accordance with Lev. 4. 13-21. By the words the 
congregation of Israel the judges of the first rank are meant 
The words and the thing was hidden imply that part of 
a law, not the entire law, was broken. The transgression 
must be such that, if committed wittingly, the transgressor 
would be cut off from his people, that is to say, his 
punishment would be TTO. 

This corresponds to Maimonides, positive precept 68, 
where reference is made to Horayot and Zebahim. 

Ibidem, precept 4. If a king sinned, and did unwittingly 
a forbidden thing ; when his sin becomes known unto him, 
he shall bring a goat, a male without blemish. The rites 

184 Ed. Bloch, pp. 21-6. 

186 ny-nt^N ^ ^T fN V2T *6 (p. 21). 



INTRODUCTION : HEFES AND MAIMONIDES 63 

are to be carried out in accordance with Lev. 4. 22-6. 
It is necessary that he himself should become aware of his 
sin. This sacrifice is specially prescribed for a king. If he 
transgressed while being king, and was deposed in the 
meantime, before he brought the sacrifice, he is to bring it 
afterwards, as though he were still king. 

Maimonides does not count this precept separately, and 
he obviously includes it in the following. Here again, as 
in the case of precept 3, 4 a, 2, principle 7 would bar this 
precept from being reckoned separately. 

Ibidem, precept 5. If a layman transgresses unwittingly, 
and subsequently becomes aware of his transgression, he 
should bring for his oblation a goat, a female without 
blemish. The rites are to be performed in accordance with 
Lev. 4. 27-35. This ordinance applies also to a member 
of the court of justice who acted on his own decision. If, 
however, he acted on the decision of the court, he is not 
obliged to bring the sacrifice. The transgressor is to bring 
the sacrifice only in the case when he committed the deed 
alone ; but if the deed was committed by more than one 
person, there is no need to bring an offering. 

This corresponds to Maimonides, positive precept 69, 
where reference is made to Horayot, Keritot, Shabbat, 
Shebu'ot, and Zebahim. 

Ibidem, precept 6. A man who commits a sin without 
knowing it, must bring a ram without blemish for a trespass- 
offering. The rites are to be performed in accordance 
with Lev. 5. 17-19. Tradition tells us that this sacri- 
fice applies to a man in whose presence were two kinds of 
food, one of which was forbidden : he ate one kind and 
knows not which it was ; or to a man in a similar case of 
doubt. If he subsequently realized that he had trans- 



64 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

gressed, he should bring a trespass-offering ; but if he is 
still in doubt, he brings a suspended trespass -offering. If, 
however, after bringing a suspended trespass-offering (before 
it was slaughtered) he realized that he transgressed, or 
became sure that he did not transgress, it is necessary to 
delay the slaughtering of the animal. It must be allowed 
to graze until it contracts a blemish, so that it might be 
sold, and for the price thereof another animal be bought 
and sacrificed as a free-will offering. 

This corresponds to Maimonides, positive precept 70, 
where the case is explained as by Hefes and reference is 
made to Keritot. 

Ibidem, precept 7. If the congregation of Israel erred 
by worshipping idols, they should bring a young bullock 
for a burnt-offering and a he-goat for a sin-offering. The 
rites are to be performed in accordance with Num. 15. 
22-6. This precept, like precept 3 of this section, applies 
to the judges. The proof that this transgression is in 
connexion with idolatry is to be found in Sifre, p. 31 b, 
(ed. Friedmann). 

Maimonides does not count this precept separately, 
according to principle 7, 186 and he obviously includes it in 68. 

Ibidem, precept 8. One person who sins unwittingly by 
worshipping idols should bring a she-goat, a year old, for 
a sin-offering. The rites are to be performed in accordance 
with Num. 15. 27-8. The proof that this transgression 
is in connexion with idolatry is to be found in Sifre, p. 32 b. 

This precept, too, is not counted separately by Maimo- 
nides, according to principle 7, 187 and he includes it in 69. 

Ibidem, precept 9. A man who stole something, and is 

186 See the preceding two notes, and the page to which they refer. 

187 See above, notes 184, 185, and the page to which they refer. 



INTRODUCTION : HEFES AND MAIMONIDES 65 

unable to restore the stolen property and its double, or the 
value thereof, to its owner, shall be sold for his theft. 

Maimonides does not count this precept separately, 
according to principle 7, 188 and he obviously includes it in 
positive precept 239, which deals with theft. 

Book 3, section 4 #, precepts 1 and %. He who is com- 
manded to bring a tenth of an ephah of fine flour in con- 
nexion with certain sacrifices is forbidden to pour oil or 
put frankincense upon it. The prohibition against pouring 
oil is one precept, and the prohibition against putting 
frankincense is another. Tradition tells us that this prohi- 
bition is only against that part which is to be offered up, 
but the priest may pour oil or put frankincense upon the 
remainder. If he put frankincense on the part that is to be 
offered up, he may remove it. This naturally does not 
apply to oil, which cannot be removed. 

Maimonides, too, counts these two precepts separately. 
They correspond to negative precepts 102, 103, where 
Menahot 59 b is quoted in order to prove that these two 
precepts are to be reckoned separately. The reason why 
Hefes treats of these two precepts in one paragraph is 
because they are derived from one verse. 

Book 4 deals with sacrifices which are offered freely ; it 
is explained that it is forbidden for a man who is not of the 
seed of Aaron to offer up sacrifices upon the altar ; it 
further treats of vows, consecration of property, estimation 
of lives, and similar subjects. It contains thirty-six pre- 
cepts, which are divided into three sections. The first 
section treats of animal sacrifices, and does not apply to 
our times. This section is subdivided into two subsections : 
one containing ten positive precepts, and the other com- 

188 See above, notes 184, 185, and the page tojwhich they refer. 

F 



66 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

prising eight negative precepts. The second section 
contains seven precepts dealing with meal-offerings, and is 
also inapplicable to our times. It is subdivided into two 
subsections : one containing five positive precepts, and the 
other comprising two negative precepts. The third section 
consists of eleven precepts concerning the consecration of 
property and the estimation of lives, and is subdivided into 
two subsections : one containing eight precepts, five positive 
and two negative, which do not apply to our times, and 
the other comprising three positive precepts which are 
obligatory throughout all ages. 

Book 4, section I a, precept i . He who freely offers a 
burnt-offering of the herd is commanded to bring a male 
without blemish. The rites are to be performed in accord- 
ance with Lev. i. 3-9. He has to be present while the 
animal is offered up. The slaughtering may be performed 
by anybody, including women and slaves, provided they 
are ritually clean. The offering up, however, must be done 
by priests. Details of the procedure are given in accordance 
with tractate Tamid. 

This corresponds to Maimonides, positive precept 6$, 
where the whole subject is disposed of in a few lines. 

Ibidem, precept 2. He who freely offers a burnt-offering 
of the flock is commanded to bring a male without blemish. 
The rites are to be performed in accordance with Lev. 1. 
10-13. 

Maimonides, according to principle 7, 180 does not count 
this and the following precepts separately, but includes 
them in the preceding precept. 

Ibidem^ precept 3. He who freely offers a burnt-offering 
of birds is commanded to bring turtle-doves or young 

189 See above, notes 184, 185, and the page to which they refer. 



INTRODUCTION : HEFES AND MAIMONIDES 67 

pigeons. The rites are to be performed in accordance 
with Lev. 1. 14-17. Turtle-doves are fit for this oblation 
only when they become yellow, while young pigeons cease 
to be fit as soon as they become yellow. The priest must 
sever the head from the body in the manner described in 
Tosefta Korbanot 7. 4. 

Ibidem, precept 4. We are commanded to bring our 
burnt-offerings, sacrifices, tithes, heave-offerings, vows, free- 
will-offerings, and the firstlings of our herd and flock unto 
the special place. 

Maimonides counts this section of the Bible as three 
positive precepts (83, 84, 85) and one negative (89). 
Positive precept 83 of Maimonides is slightly different, but, 
as he derives it from the same verse, this precept of Hefes 
may be regarded as covering it entirely. 

Ibidem, precept 5. He who brings a peace-offering must 
bring the fat with the breast upon his hand that it may be 
waved before the Lord. The rites are to be performed in 
accordance with Lev. 7. 30, 31. The waving must be done 
towards all directions. 

Maimonides does not count this separately, according to 
principle 12, 190 and he obviously includes it in positive 
precept 66. 

Ibidem, precept 6. It is commanded that the various 
kinds of fat of a peace-offering of the flock should be offered 
upon the altar. The rites are to be performed in accordance 
with Lev. 3. 9-1 1. If one who brought a peace-offering 
thought that it was a firstling or tithe, this thought dis- 
qualifies the sacrifice. • But if while slaughtering a firstling 

190 This principle says that the parts of a ceremony in connexion with 
a precept must not be counted separately : KD nVN3V NttK fyn JK ^2^ ttb 

mxizix "by r: bz «m tibnio (ed. Bioch, PP . 47-50). 

F % 



68 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

or tithe he intended it to be a peace-offering, the sacrifice 
is not thereby disqualified. 

This precept, too, is included by Maimonides in positive 
precept 66. It is not counted separately, in accordance 
with principle 12. 191 

Ibidem, precept 7. It is commanded that we bring fine 
flour, wine, and oil when we offer lambs, rams, or young 
bullocks as burnt-offerings, or sacrifices to accomplish avow, 
or free-will offerings. The libation is not necessary for all 
sacrifices, but only for some of them. 

This precept is also omitted by Maimonides, in accord- 
ance with principle 12. 192 

Ibidem, precept 8. If the animal brought as an oblation 
has a blemish, it can only be brought as a gift, but must 
not be offered for a vow. The various terms mentioned in 
Lev. 22. 23 are explained in accordance with Bekorot 40 a. 
Such an animal must be sold, and the price thereof used 
for repairing the Temple. 

Maimonides does not count this as a precept, because 
that verse in Leviticus really prohibits the offering of 
animals with blemishes. The permission to use it for a 
free-will offering cannot be regarded as a separate precept 
according to principle 7. 193 

Ibidem , precept 9. A free-will offering and an oblation 
brought in fulfilment of a vow must be eaten on the day 
when it was sacrificed and on the morrow. 

Maimonides does not count this separately, according to 
principle 7. 193 

Ibidem, precept 10. He who brings a thank-offering is 

191 See preceding note. 

192 See note 190. 

193 See above, notes 184, 185, and the page to which they iefer. 



INTRODUCTION : HEFES AND MAIMONIDES 69 

commanded to bring unleavened cakes mingled with oil, 
and unleavened wafers anointed with oil, and cakes mingled 
with oil of fine flour soaked, and cakes of leavened bread. 
He must bring ten pieces of each kind, all of which amount 
to forty. The quantity of oil is half a log. 

Maimonides omits this precept according to principle 
12. 194 

Book 4, section 1 b, precept 1. He who sacrifices a 
thank-offering must not leave the flesh thereof until the 
morning of the third day, but he must eat on the day when 
it was sacrificed and on the night of the second day. 
Tradition tells us that he must not eat of this sacrifice after 
midnight of the second day in order to avoid a transgression. 

This corresponds to Maimonides, negative precept 131, 
which is of a much wider scope. 

Ibidem, precept 2. It is prohibited to sacrifice an animal 
that is blind or has any other blemish mentioned in 
Lev. 22. 22. The various blemishes are described and 
explained in accordance with Bekorot 41a, 43 a, 44 a. 

Maimonides has three negative precepts about sacrificing 
an animal with a blemish : 92 forbids the slaughtering ; 
93 forbids the sprinkling of the blood ; 94 forbids the 
burning of the limbs. He derives these precepts from 
Lev. 22. 22-24 as explained in Sifra. 

Ibidem, precepts 3 and 4. It is forbidden to offer up an 
animal that is castrated or has any other blemish mentioned 
in Lev. 22. 24. These blemishes are explained in accord- 
ance with Bekorot 39 b, Tosefta Yebamot 10. 5, and Sifra. 
It is forbidden to castrate a human being or an animal. 
Tosefta Makkot 4. 6 is quoted to explain all cases. 

194 See above, note 190. 



70 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

Maimonides omits precept 3 according to principle 7, 195 
and obviously includes it in the preceding. Precept 4 
corresponds to Maimonides, negative precept 361. 

The reason why Hefes groups these two precepts 
together in one paragraph is because they are both derived 
from one verse. 

Ibidem, precept 5 and 6. It is forbidden to bring for an 
oblation the hire of a harlot and the wages of a dog. The 
explanation of hire and wages is given in accordance with 
Temurah 29 a. If two partners had a certain number of 
cattle and one dog, and they divided them into two parts 
equal in the number of the heads, the part without the dog 
is forbidden, for one of them corresponds to the dog in the 
other part, and is hence the exchange of a dog. But the 
share containing the dog is not forbidden. The offspring of 
the hire of a harlot or the wages of a dog is qualified for 
a sacrifice. 

Maimonides, quite inconsistently, reckons these two 
cases as one precept (negative precept 100). 

These two precepts are again grouped by Hefes in one 
paragraph, because they are derived from one verse. 

Ibidem, precept 7. It is forbidden to exchange an 
animal which has been prepared for a sacrifice for another. 
If such a thing took place, both animals are holy unto the 
Lord. If the offspring or exchange was exchanged, the 
other animal does not become holy thereby. Under no 
circumstances must the animal be exchanged, even if the 
first animal had a blemish, while the second was sound. 
He must not exchange one animal for a hundred animals 
and vice versa. Even if the exchange was done uninten- 
tionally, the other animal becomes holy. 

195 See above, notes 184, 185, and the page to which they refer. 



INTRODUCTION : HEFES AND MAIMONIDES 71 

This corresponds to Maimonides, negative precept 106 
where reference is made to Temurah. 

Ibidem , precept 8. It is forbidden that we should eat 
outside the special place the tithes of grain, of new wine, 
or of oil, or the firstlings of the flock or the herd, or vows, 
or free-will offerings, or heave-offerings. Tithes will be 
explained in the sixth book, firstlings in the fourteenth book ; 
vows of all description were dealt with in the first book, 
and will be further treated of in this book. 

Maimonides counts this as eight separate negative 
precepts (141, 142, 143, 144, 145, 146, 147, 149), thus 
reckoning each case separately. It is quite impossible to 
assume that Hefes enumerated these cases separately in 
the other books to which he refers, for no trace of them is 
found in the present book where vows are dealt with. 

Book 4, section 2 a, precept 1. He who brings an oblation 
of a meal-offering of fine flour is commanded to pour oil 
upon it and put frankincense thereon. The rites are to be 
performed in accordance with Lev. 2. 1, 2. The flour must 
not weigh less than seven hundred and twenty drachmae, 
and the oil not less than one hundred drachmae. There 
are ten kinds of meal-offerings from which a handful is to 
be taken, and all of them are enumerated in Menahot 72 b. 
The measure of a handful (kemisah) is the width of three 
fingers, that is to say, the hand without the thumb and 
pointer. 

This corresponds to Maimonides, positive precept 67, 
which is of a more general character. Reference is there 
made to Menahot. 

Ibidem, precept 2. He who brings an oblation of a 
meal-offering baked in the oven is commanded to bring 
unleavened cakes of fine flour mingled with oil, or un- 



72 HEFES B. YASLIAH S BOOK OF PRECEPTS 

leavened wafers anointed with oil. He has the choice of 
bringing either cakes or wafers. The oil is to be smeared 
in the shape of a semi-circle. 

Maimonides does not count this and the following two 
precepts separately, according to principle 7. 196 He includes 
them in the preceding precept. 

Ibidem, precept 3. He who brings an oblation of a meal- 
offering of the baking-pan is commanded to bring it of fine 
flour, unleavened, mingled with oil ; he should part it in 
pieces, and pour oil thereon. The word mnD is explained 
in accordance with Menahot 63 a and Sifra. Each piece 
must be of the size of an olive. 

Ibidem, precept 4. He who brings an oblation of a meal- 
offering of the frying-pan is commanded to make it of fine 
flour and oil. The word n&TTO is explained in accordance 
with Menahot 63 a. 

Ibidem, precept 5. It is obligatory to salt sacrifices. 
Only the part which is actually offered up should be salted, 
not the entire sacrifice. Thick salt is to be used, so that it 
should not dissolve quickly. 

Maimonides makes two precepts out of this one : posi- 
tive precept 62, which corresponds to this, and negative 
precept 99, which is a prohibition against offering up 
a sacrifice without salt. He refers to Menahot and 
Zebahim. 

Book 4, section %b y precept 1. It is forbidden to burn 
leaven or honey as an offering. By honey is meant dates. 
If the slightest quantity of honey or leaven was mingled 
with anything that is to be offered up, that part becomes 
disqualified, according to Sifra. 

This corresponds to Maimonides, negative precept 98, 

190 See above, notes 184, 185, and the page to which they refer. 



INTRODUCTION : HEFES AND MAIMONIDES 73 

where a reason is given why honey and leaven are not 
counted separately. 

Ibidem, precept 2. It is prohibited that one who is not 
of the seed of Aaron should associate with priests in matters 
wherein they are considered superior to all other men. 

This corresponds to Maimonides, negative precept 74. 

Book 4, section 3 A a, precept 1. A man who vows his 
person unto the Lord should give as his value in accordance 
with Lev. 27. 2-7. If he is poor, he should pay as much 
as he can afford. There is a difference between making 
a vow and promising a value. Thus if a man says : ' I vow 
the price of my hand ', the judge should estimate the excess 
in value of a slave who has a hand over one who lacks 
a hand. But if he says : c I promise to give the value of 
my hand ', he need not give anything. If he vowed one 
of his vital members, as, for instance, his heart or head, he 
must pay for his entire body. If he vowed the price of 
a child a month old, but did not pay until more than five 
years elapsed, he need only pay the value of the child at 
the time when the vow was made. If he says : ' I vow half 
of my value ', he is to pay half of his value ; if, however, 
he says : ' I vow the value of half of my body ', he is to 
pay all his value. A poor man must not pay less than 
a sela*. If after having paid a sela* he became rich, he need 
not pay any more. But if he possessed less than a sela', 
and subsequently became rich, he is to pay the value of 
a rich man. 

This corresponds to Maimonides, positive precept 114, 
where a few lines are devoted to the entire subject, reference 
being made to tractate 'Arakin. 

Ibidem, precept 2. A man who consecrates his house 
unto the Lord is commanded to have it estimated by the 



74 HEFES B. YASLIAH S BOOK OF PRECEPTS 

priest, and in case he wants to redeem it, must pay its value 
with the addition of the fifth part of the estimation. This 
ordinance refers to a dwelling-house according to Sifra. 

This corresponds to Maimonides, positive precept 116. 

Ibidem, precept 3, A man who vowed an unclean beast, 
which may not be offered as a sacrifice, unto the Lord, 
should have it placed before the priest, who should estimate 
its value ; in case the former owner wishes to redeem it, he 
should pay its value with the fifth part of the estimation. 
By an unclean animal is meant one which is disqualified on 
account of a blemish, and does not refer to unclean species 
of animals. Our teachers declare that it is forbidden to 
sanctify, vow, or consecrate anything nowadays. 

This corresponds to Maimonides, positive precept 115. 

Contrary to his custom, Hefes disregarded here the 
biblical order, and placed the consecration of a house before 
the vowing of an unclean animal. It is, however, not un- 
likely that the transposition is due to a scribal error. 
Maimonides follows in this case the biblical arrangement. 

Ibidem. 4. A Xazarite who unwittingly became 

defiled by a dead body is commanded to shave his head 
on the seventh day, and to bring two turtle-doves, or two 
young pigeons, to the priest, to the door of the tent of 
meeting. If the seventh day happens to be Sabbath or a 
Festival, he must postpone his shaving. He has the option 
of bringing turtle-doves or pigeons. He has to bring the 
sacrifice, because he did not sufficiently guard himself against 
defilement. He is to commence counting again the days 
of his separation from the day when he shaved his head. 

Maimonides counts this precept and the following one 
as one precept, positive precept 93. He explicitly states 
that these two shavings must not be counted separately, 



INTRODUCTIOH : HEFE 75 

since the shaving after defilement is a legal development of 
the ordinance taming to a Xazarite, and hence is to 

by principle 7- m 

Ibidem, precept 5. When the days of a Nazari 
separation are fulfilled. : bring as his 

oblation a he-lamb a year old without blemish for a burnt- 
offering, a ewe-lamb a year old without blemish for a sin- 
offering, and a ram without blemish for a peace-offering, and 
a basket of unleavened bread, cakes and wafers, mingled 
with oil ; and the meal -off :ring-> and libations appertaining 
to them. These ordinances apply to a man 
be a Xazarite for a definite period, not to a perpetual 
Xazarite. As for the cakes and wafers, he must brir. 
of each. It is stated that he must put the meat 

upon his hair, and throw them together into the fire. He 
must wave the offering towards the six directions. 

This corresponds to Maimonides. positive precept 93. 

Book 4, section $ Ab, precept 1. It is prohibited for 
a X'azarite to eat grapes, fresh or dried, to drink anything 
made thereof, or to eat the husk or kernel. Even unripe 
grapes are forbidden. There is a difference between the 
word JE3 and C")2, the former specifies only various kinds 
of vines, while the latter embraces also olive-trees. The 
leaves of a vine are not forbidden to a Xazarite. If a 
X'azarite drank twenty-five drachmae of wine, he must be 
flogged. He is to be flogged for wine separately and for 
grapes separately. 

Maimonides counts this section of the Pentateuch as five 
negative precepts : 202. a Xazarite must not drink wine ; 
203, he must not eat grapes ; 204, he must not eat dried 
grapes ; 205. he must not eat the kernels of grapes ; 2c6. he 

notes 184. 185, and the page to which they refer. 



76 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

must not eat the husk of grapes. He explains the reason 
why he counts them as five separate precepts, because the 
transgressor is flogged separately for each transgression. 

Ibidem, precept %. It is prohibited for a Nazarite to 
shave his head. Our teachers say that the shortest period 
of separation is thirty days. If a man says : ' I shall be 
a Nazarite for as many days as the hair of my head, or 
grains of sand, or dust ', he is to remain a Nazarite for the 
rest of his life. If he says : ' I shall be a Nazarite like the 
number of the days of the year', he is to be a Nazarite 
thirty days for each day of the year. He must not cut his 
hair with a razor or any other instrument. If some of 
his hair fell out because he rubbed or scratched that place, 
there is no sin upon him. If a plague of leprosy appears 
on his head, he must shave his hair when he gets purified, 
even before the days of his separation are fulfilled. Thirty 
days are to be discounted from the days which he observed 
as a Nazarite. These ordinances apply to a man who vowed 
to be a Nazarite for a definite period, but not to a perpe- 
tual Nazarite. The commandment that a Nazarite should 
grow his hair naturally refers to one who has hair ; if he is 
bald-headed, he must observe the other ordinances apper- 
taining to a Nazarite. Even if the words which he uttered 
only hint at separation, and do not explicitly express it, he 
must become a Nazarite. If, however, they merely hint at 
a hint of separation, he need not become a Nazarite. 

Maimonides counts this precept as two : negative precept 
209, where the entire subject is referred to tractate Nazir, 
and positive precept 92, which asserts that the Nazarite 
must let his hair grow. He quotes a passage from Mekilta 
which explicitly states that there is a negative and positive 
precept in this connexion. Thus, if a Nazarite destroyed 



INTRODUCTION : HEFES AND MAIMONIDES 77 

his hair with a powder, the negative precept would not be 
transgressed by him, since he used no instrument; he, 
however, transgressed the positive precept, which enjoins 
him to grow his hair. 

Ibidem , precept 3. It is forbidden for a Nazarite to enter 
into the presence of a dead body. He may, however, 
attend to the burying of a dead body that was found on 
the road where no other man is present. He must not 
come in contact with the blood of a dead body, if the blood 
weighs fifty drachmae, or with a part of a dead body of the 
size of an olive. The laws of a Nazarite are not applicable 
to our times. 

This corresponds to two negative precepts of Maimo- 
nides : 207 and 208. He reckons the defilement through 
coming in contact with a dead body as one precept, and 
the entrance into the house where a dead body is lying as 
another. He quotes tractate Nazir 42 b, which shows that 
two prohibitions are involved. 

Book 4, section ^B } precept 1. He who makes a vow 
must fulfil it. The judges are to urge him to fulfil his vow. 

This corresponds to Maimonides, positive precept 94, 
which is rather of a more general character. 

Ibidem, precept 2. A man who makes a vow or swears 
an oath to bind himself with a bond is commanded not to 
profane his word, but must do all that proceeded out of 
his mouth. A boy of average intelligence must fulfil his 
vow, though he is only twelve years and one day old. But 
if his intelligence is below the average, the fulfilment of the 
vow is not incumbent on him. Under that age he need 
not fulfil his vow in any case. If an intelligent boy of 
thirteen years and one day old made a vow, and afterwards 
claimed that he had no conception of the meaning of a vow, 



78 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

he is obliged to fulfil it. It matters not whether the oath 
is explicitly expressed or merely hinted at. An oath is 
only valid when it makes a man abstain from doing a 
permitted thing, but it cannot render permissible anything 
that is forbidden. His oath can have no effect upon 
restraining others. If he made an oath to perform an 
impossible task, he is to be flogged. If he vowed not to 
eat a certain food, because it is harmful, and it is found to 
be beneficial to him, his vow is not valid. One who vows 
not to dwell in a house, even the garret is forbidden unto 
him. One who vows not to eat meat, the liver, spleen, and 
entrails are thereby forbidden. He must fulfil his vow at 
the earliest opportunity, and if he specified a certain time, 
he must observe it before that time expires. The expres- 
sion, he shall not profane his word, implies that he may 
have his vow annulled by some one else, but he himself, 
though he is a sage, must not annul his vow. 

The gist of this precept is included by Maimonides in the 
preceding (positive precept 94). He, however, has a separate 
precept which permits the absolution of vows. This is 
positive precept 95, which is based on Num. 30. 3. Apart 
from this positive precept he has negative precept 157, 
which is a prohibition against the breaking of one's word. 
Nahmanides 198 agrees with Hefes in counting Deut. 23. 24 
and Num. 30. 3 separately. 

Ibidem^ precept 3. This precept deals with the vows of 
women whether they attained the age of puberty or not. 
They are divided into five classes : 

(1) If a girl in her father's house, who has not attained 
the age of puberty and is not married, uttered a vow and 
her father heard it and did not protest, her vow is valid. If, 
198 See his nWfl to Maimonides's fflSDn 1BD. 



INTRODUCTION : HEFES AND MAIMONIDES 79 

however, he protested on the day when he heard it, her vow 
is annulled. As soon as a girl is twelve years and one day 
old, her vows are valid, and there is no need to examine her 
intelligence, unless her mind is known to be defective. A 
girl who is eleven years old, or less than that, can make no 
vows. During her twelfth year it is necessary to examine 
her intelligence : if it is sound, her vow is valid, and her 
father has the privilege of annulling it ; if her intelligence 
is defective, her vow is not valid. A girl, twelve years and 
one day old, of average intelligence, who claims that she 
did not know the purpose of the vow, and is therefore 
unwilling to fulfil it, is obliged to carry out all that pro- 
ceeded from her mouth. On the other hand, a girl eleven 
years old who claims that she understands all about a vow, 
need not fulfil it. If her father thought at first that the 
vow was made by some one else, and subsequently realized 
that it was his daughter, he may annul the vow as soon as 
he learns this fact. 

(2) If a betrothed girl makes a vow, her fiance may 
annul it on the day he hears of it. If he did not protests 
her vow must be fulfilled. That the verses Num. 30. 7-9 
refer to a betrothed girl, not to a married woman, is ex- 
plicitly stated in Sifre. If a man married a woman who 
had a long-standing vow which causes him pain, he may 
divorce her without giving her any money promised in her 
marriage document. A man may say to a woman at the 
time of marrying her : ' I annul all thy vows.' The vows 
of a betrothed girl who has not attained the age of puberty 
must be annulled by her father and fiance. As soon as 
she attains the age of puberty, her father has no right to 
annul her vows. 

(3) As for a married woman, the laws appertaining to 



80 HEFES B. YASLIAh's BOOK OF PRECEPTS 

her vows are identical with those of a betrothed girl. The 
vows a husband may annul are such which cause him 
mental or bodily pain. If a father or husband did not 
know that God permitted him to annul the vows of his 
daughter or wife, and subsequently learned this fact, he 
may annul a long-standing vow on that day. If she vowed 
not to eat a certain thing for a month, and he permitted 
her to eat thereof for a week, her vow becomes automati- 
cally void. If she vowed not to eat of two kinds of food, 
and he permitted her to eat of one kind, she may also eat 
of the other kind ; similarly, if he confirmed her vow with 
regard to one kind, it is confirmed also with reference to the 
other kind ; provided the two kinds were included in one 
vow. If a man wanted to annul the vow of his daughter, 
and it happened that it was his wife who made that vow, 
but he mistook her for his daughter, the vow does not 
thereby become void. He may, however, annul it after- 
wards, if he so desires. The same applies to the case when 
his daughter made a vow, and he mistook her for his wife. 
If he heard of the vow on the Sabbath day, he must use 
different words in annulling it. He should say to her : ' Eat 
this which you vowed not to eat.' While saying these 
words, he must mentally annul her vow. The expression 
used by a husband in annulling the vows of his wife are 
different from those employed by a sage. 

(4) A widow and (5) a divorced woman have to fulfil all 
their vows. This refers only to women whose marriage 
was consummated. If a widow or a divorced woman made 
a vow which should take effect after thirty days, and mean- 
while she married, her husband cannot annul it. On the 
other hand, if while married she made a vow which should 
take effect after thirty days, and her husband annulled it, 



INTRODUCTION : HEFES AND MAIMONIDES 8l 

she need not fulfil it, even in case she was divorced or 
became a widow during that time. If a widow has a 
brother-in-law, 199 he may annul her vows, but not if she 
has two brothers-in-law. 

Maimonides does not count this as a separate precept, 
in accordance with principle 7, 200 and he includes it in the 
preceding precept. 

Book 5, precept 1. One who came in contact with the 
carcasses of unclean animals and beasts is obliged to be 
unclean until sunset. If he carried a carcass, he and his 
garments become unclean. After having a bath and after 
being washed, he and his garments are to remain unclean 
until sunset. It matters not whether he touched the entire 
carcass or only part thereof. Even if he carried the 
carcass by means of another object, his garments become 
unclean. If the carcass was upon a vessel, under which lay 
some food or drink, the latter do not become defiled. The 
law imposed upon him to remain unclean until sunset is 
only to prevent him from coming in contact with sacred 
things. Aquatic animals, with the exception of the sea-dog, 
do not defile. 

This corresponds to Maimonides, positive precept 96. 
He explains that in calling this a precept he does not mean 
that it is necessary to become defiled ; nor is it forbidden 
to become defiled, otherwise this would be a negative pre- 
cept. It merely tells us the ordinances to be observed 
when a man becomes defiled. 

It is to be observed that Maimonides, like Hefes, places 
the laws of uncleanness immediately after those appertain- 
ing to vows. 

199 In the Levirate law. 

200 See above, notes 184, 185, and the page to which they refer. 

G 



82 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

Ibidem, precept i. One who comes in contact with the 
carcasses of the eight creeping things must be unclean until 
sunset. A part of the flesh of these animals defiles, as well 
as the entire body, provided it is not smaller than the size 
of a lentil. Anything smaller than that size having flesh 
and bone combined is also defiling. In this case it makes 
no difference whether the part was severed while the animal 
was alive or dead. If a rat which is created from the earth 
had already flesh and skin on one part, while the remainder 
was joined by the skin, and it was able to move about, 
it defiles one who comes in contact with it. Aquatic 
animals belonging to this species do not defile. The 
garments of him who came in contact with these animals 
are not unclean. 

This corresponds to Maimonides, positive precept 97, 
which is disposed of in a few lines. 

Ibidem, precept 3. Any vessel or instrument upon 
which one of the eight creeping things fell while dead is to 
be unclean ; it must be dipped in water, and remain unclean 
until sunset. These vessels are such as are fit for the work 
for which they were intended. The difficult words occur- 
ring in the tannaitic passages quoted in this connexion are 
briefly explained. Vessels are divided into two classes : 
(1) those which have a receptacle containing air ; (2) those 
which are of a flat surface and contain no air. In both 
classes are vessels which are subject to defilement and those 
which are not. Vessels not subject to defilement, though 
they have receptacles, are sacred vessels, and those that 
cannot be moved when filled with the things for which they 
were made. Children's toys are not subject to defilement, 
though they can be carried when filled. If, however, these 
toys are durable, they are subject to defilement. A num- 



INTRODUCTION \ HEFES AND MAIMONIDES 83 

ber of other cases are mentioned and passages quoted. 
The difficult words occurring in these passages are briefly 
explained. All other vessels which have receptacles, not 
mentioned in the foregoing, are subject to defilement. The 
minimum measure of a garment subject to defilement is 
given for various cases in accordance with Kelim 27. 5 and 
other tannaitic passages. If a garment smaller than the 
minimum measure was completed, and a piece of material 
subject to defilement was added to it, the entire garment 
may be denied only in the case when the attached piece is 
of material subject to a stricter defilement than the other. 
If an unclean vessel decreased in size, and another vessel 
was made of the material, it remains unclean only in the 
case when it can be used for the work for which it was 
originally made. Vessels of a fiat surface, not containing 
air, which are not subject to defilement are wooden vessels 
which are only used directly, and are not a means of using 
other vessels. If their usage is indirect, they are subject to 
defilement. A number of instances belonging to this class 
are mentioned. 

Maimonides does not count this precept separately. 
He evidently includes it in the preceding precept, accord- 
ing to principle 7. 201 The only surprising thing is that he 
counts the laws appertaining to the defilement of food and 
drinks as a separate precept (98). 

The following tabular recapitulation of the above dis- 
cussion will show at a glance the relation of the two 
systems in enumerating precepts. 202 

201 See above, notes 184, 185, and the page to which they refer. 

202 The first number refers to the book (?5fD), second to the section 
(DDp), the letters to the subsections, and the third number to the precept. 
The abbreviation p.p. = positive precept, and n.p. = negative precept. Where 
only two numbers occur there are no subsections. 

G 2 



8 4 



HEFES B. YASLIAH S BOOK OF PRECEPTS 



Hefes Maimonides 

3; 3> 9 = P- P. 241 

3,4a, 1 == p.p. 237, n.p.188 

3>4a,2 — 

3,4a, 3 = p. p. 68 
3, 4a, 4 — 

3>4a,5 = p.p. 69 
3, 4a, 6 = p.p. 70 

3' 4a, 7 — 

3.4a 3 8 — 

3>4a,9 — 

3,4b, 1 = n.p. 102 
3, 4b, 2 = n. p. 103 
4, 1 a, 1 = p. p. 63 
4, ia,2 — 

4, 1 a, 3 — 

4,* a, 4 = p.p. 8 3 , 84, 85, 
n. p. 89 

4, ia,5 — 

4,ia,6 — 

4, 1 a, 7 — 

4>ia,8 — 

4, 1 a, 9 — 

4, 1 a, 10 — 

4, lb, 1 = n.p. 131 
4, ib, 2 = n. p. 92, 93, 94 
4, ib, 3 — 

4, ib 5 4 = n.p. 361 
4, x b, 5) 
4, ib, 6 J 

We thus see that out of the fifty-one precepts (the first 
of our fragment is not considered, because it is impossible 



Hefes Maimonides 

4, ib, 7 = n. p. 106 

4, ib, 8 = n.p. 141, 142, 

143, J 44, 145, 
146, 747, 149 

4, 2a, 1 — p.p. 67 

4, 2a, 2 — 

4,aa, 3 — 

4, 2a,4 — 

4, 2a, 5 = p.p. 62, n. p. 99 

4,2b, 1 = n. p. 98 

4, 2b, 2 = n. p. 74 
4,3Aa, 1 = p.p. 114 
4,3Aa, 2 = p.p. 116 
4,3Aa,3 = p.p. 115 
4,3Aa,4 — 

4,3 Aa ,5 = P-P-93 
4,3Ab, 1 = n.p. 202, 203, 
204, 205, 206 
4, 3Ab, 2 = n.p. 209.P.P.92 
4,3Ab,3 = n.p. 207,208 
4,3B,i = p.p. 94 
4,3B, 2 = p.p. 95 (?), n.p. 
157 

4>3 B >3 — 

5. 1 = p. p. 96 

5.2 = p. p. 97 

5>3 — 



INTRODUCTION : HEFES AND MAIMONIDES 85 

to ascertain what it dealt with) Hefes and Maimonides agree 
on thirty. Out of the twenty-one precepts counted sepa- 
rately by Hefes, but omitted by Maimonides, twenty can be 
accounted for by two of the principles laid down by the 
latter. Sixteen are excluded by principle 7, 203 while four 
(4, 1 a, 5 ; 4, 1 a, 6 ; 4, 1 a, 7 ; 4, 1 a, 10) are omitted by prin- 
ciple 12. 204 The remaining precept which Maimonides 
counts as one (n. p. 100), whereas Hefes reckons it as two 
(4, 1 b, 5 ; 4, 1 b, 6), is the prohibition against offering the 
hire of a harlot or the wages of a dog upon the altar. This 
case must be put down, I think, to the inconsistency of 
Maimonides. 

To make up for these twenty-one precepts, Maimonides 
has twenty-one other precepts which are not counted 
separately by Hefes. It is true that we cannot be certain 
about a few of them, for they may have been placed in 
another part of the book. This is, however, unlikely, for 
Hefes, according to his method of presentation, would not 
have neglected to inform us of that fact. Moreover, prac- 
tically in every case we were able to see the reason of the 
discrepancy. 

As a result of this examination it may be stated that 
there are three fundamental differences between the systems 
employed by Hefes and Maimonides, respectively. 

(1) The various ramifications and hypothetical cases of 
a certain group of laws, provided they are explicitly men- 
tioned in the Pentateuch, are counted separately by Hefes, 
whereas Maimonides regards them all as one precept. The 
latter emphatically differentiates between a law (DS^D) and 



203 See above, notes 184, 185, and the page to which they refer. 

204 See above, note 190. 



86 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

precept (mVD). 205 Principle 7, in which this point is clearly 
brought out, seems to have been chiefly directed against 
Hefes. 206 This principle was sometimes broken also by 
Maimonides himself. He felt the inconsistency, and when 
he counts certain precepts which should have been excluded, 
he defends himself by saying that in the Talmud or in 
a halakic Midrash it is explicitly regarded as a separate 
precept. But then this proves that according to the Talmud 
this principle is not valid. 

(2) Hefes does not count contraries twice. He either 
reckons it as a negative or positive precept. Thus since 
a Nazarite is prohibited to shave his head, there is no need 
to reckon as a positive precept that he is commanded to 
let his hair grow. If a sacrifice must be salted, there is no 
need to count as a negative precept that it is forbidden to 
offer up a sacrifice without salt. Maimonides, on the other 
hand, counts them separately. It is chiefly for this reason 
that in the part which we have discussed in detail Maimo- 
nides has more negative precepts than Hefes. In counting 
such a case as a positive or negative precept the latter is 
mainly guided by the context of the Pentateuch, but he 
probably was also influenced by circumstances, and put the 
precept in the category he required. It should be stated 

205 Sefer ha-Miswot, ed. Bloch, p. 25. 

206 While reading Peer /ia-Dor, 140, where Maimonides designates Hefes 
as p3*jn 27113, I was led to believe that there was an intentional slur in 
that title, as one would say, that Halakist is a good codifier, ' a writer of 
laws ', but is not sufficiently logical to enumerate the precepts. Fortunate^, 
however, Munk (Notice sur AbouH Walid, p. 198) quotes the Arabic original 
from a manuscript which is now, I believe, in the hands of D. Simonsen of 
Copenhagen. There Maimonides calls Hefes ' the author of the Book 
of Precepts' (xj\ji]\ i__>Lo ^a-La). It is only in Tama's inaccurate 

Hebrew translation that the words fOHn 2JTI3 were supposed to cover 
that expression. 



INTRODUCTION : HEFES AND MAIMONIDES 87 

that Hefes is not quite consistent in this respect. Thus he 
counts as a positive precept that we are commanded to 
bring our burnt-offerings, sacrifices, vows, free-will offerings, 
and the firstlings of our herd and flock unto the special 
place. 207 But practically the same thing is reckoned as 
a negative precept : it is forbidden to eat outside the special 
place the tithes of grain, or of new wine, or of oil, or the 
firstlings of the flock or the herd, or vows, or free-will 
offerings, or heave-offerings. 20 ' 5 This inconsistency is, 
however, due to the circumstance that the Pentateuch stated 
both cases, the positive and the negative, explicitly. 209 
Maimonides, on the other hand, is not guided by the 
Pentateuch in this matter. 

(3) Hefes never makes use of a verse or set of verses 
more than once. It is only in extremely rare cases that he 
derives two precepts from one verse, and then there are 
usually two clauses in that verse. 210 In such cases he 
groups the precepts together in one paragraph. Maimo- 
nides. however, derives sometimes as many as eight precepts 
from one and the same verse. 211 

In general it may be stated that Hefes follows the 
Pentateuch division very closely. If a certain law is repeated 
twice, it must be counted separately, especially as tradition 

207 Book 4, section 1 a, precept 4 (text, fol. 10 a, 1. 11). 

208 Book 4, section 1 b, precept 8 ' x text, fol. 13 a, 1. 15). 

209 Deut. 12. 5. 6 and 12. 17. 

210 See, for instance, book 3, section 4 b, precepts 1 and 2 'text, fol. 8 a, 
. 17), where two negative precepts are derived from the two clauses in 

Lev. 5. 11. Similarly, book 4. section 1 b, precepts 3 and 4 'text, fol. 12 a, 
1. 16) are derived from Lev. 22. 24. An exception to this rule is book 4, 
section 1 b, precepts 5 and 6 'text, fol. 12 b, 1. 7), where two precepts are 
derived from one clause. 

211 Thus negative precepts 141, 142, 143, 144, 145, 146, 147, 149 are 
derived from Deut. 12. 17. 



88 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

usually makes the various paragraphs apply to different 
cases. Maimonides, on the other hand, while taking the 
Pentateuch as his basis, is guided by logical principles in 
the system of enumerating the precepts. Indeed, one may 
even go as far as to reduce the above three differences to 
this one only. 

From the purely logical point of view the charge of 
inconsistency might with justice be brought against both 
Halakists. Maimonides, as was remarked above, pointed 
out that Hefes had committed the same errors for which 
he had censured the author of the Halakot Gedolot. 212 The 
former in his turn did not escape the stricture of subsequent 
Halakists like Nahmanides and Isaac of Corbeil, the author 
of p"»D, neither of whom can be accused of being hostile 
to him on general principles. The inconsistencies are quite 
natural in a subject which has no basis in reality. For, 
although the Tannaim and Amoraim, as was pointed out 
above, 213 believed that six hundred and thirteen precepts 
had been revealed to Moses, the writers or redactors of the 
Pentateuch had certainly no inkling of this number. 



The Style of the Book of Precepts 

The language of the Book of Precepts is in the usual 
style of Jewish- Arabic, and shares most of its characteristics. 
In dealing with manuscripts which are not autographs, but 
copies of the third or fourth hand, one is at a loss to deter- 
mine which mistakes emanated from the author, and which 
are to be ascribed to the ignorance of the copyist. The 
latter, however, cannot always be made the scapegoat, and 

212 Sefer ha-Miswot, p. 5, ed. Bloch. 213 Chapter I. 



INTRODUCTION I THE STYLE 89 

it is a striking fact that almost all texts contain the same 
kind of mistakes. Even the oldest manuscripts show the 
usual characteristics. Great caution must be taken in 
studying the grammatical and lexical peculiarities of 
Jewish-Arabic. One should not rely too much on the 
printed texts, for it has been the custom of most editors to 
consider it legitimate to correct mistakes. It is quite natural 
to credit an author with a knowledge of grammar of the 
language in which he writes. But it must be borne in 
mind that the Hebrew and Aramaic quotations occurring 
in such texts are sometimes misread, but seldom, or never, 
tampered with, and this would tend to prove that the 
copyists tried to be as faithful to the original as possible. 
Now when due allowance is made for errors for which the 
copyists can reasonably be held responsible, there still 
remains a vast number of mistakes which would convince 
one that those authors were not masters of Arabic diction. 
This is no doubt to be ascribed to the circumstance that 
the Jews devoted most of their time to the study of other 
literatures besides Arabic. Being bilingual they fell between 
two stools. They seldom wrote a natural Hebrew, and 
their Arabic never attained the elegance of even a mediocre 
native writer. Their Hebrew is abounding in Arabic 
idioms, while their Arabic is interspersed with Hebrew 
words and phrases which make it unintelligible to the Arab. 
When we speak of Jewish-Arabic we mean the dialect 
spoken and written by Jews who did not assimilate, and 
were therefore devoting their time and energy to the study 
of the Bible and the Talmud. Nobody denies the possi- 
bility of a Jew being able to acquire elegance of style in 
Arabic. Indeed, some of the Jews who practically assimi- 
lated with the Bedouins wrote elegant verses. It is not 



go HEFES B. YASLIAH S BOOK OF PRECEPTS 

a question of race, it is merely a question of pursuit and 
surroundings. This is a sufficient reply to those who ask 
why should not men like Maimonides write as good an 
Arabic as Heine wrote German. 214 There is no justification 
in comparing Maimonides with Heine, for the latter had 
a thorough German training. We ought rather to compare 
Maimonides with R. 'Akiba Eger. One would certainly 
not expect the latter to write an elegant German. To my 
mind the difference between an Arabic classic and the 
average Jewish- Arabic book is about the same as between 
Goethe and the memoirs of Gliickel von Hameln published 
by D. Kaufmann. 

On the whole the majority of post-biblical writers were 
slovenly in their syntactical constructions. To them the 
matter was the dominant factor, and the style played no 
important role. This tendency produced that careless 
halakic style, a mixture of Hebrew and Aramaic, of which 
R. Sherira's Epistle is a conspicuous specimen. Of course 
their Arabic was superior to their Hebrew, for after all the 
former was their mother-tongue. 

The greater bulk of mistakes committed by these writers 
are such as do not apply to the spoken language. There 
can be no doubt that at the period from which the earliest 
Jewish-Arabic production dates, the nunation was no longer 
pronounced, and hence there were no case-endings. In 
practically all manuscripts we find the cases wrongly used, 
the accusative being employed where syntax demands the 
nominative, or even the genitive, and vice versa. They 
almost invariably used the accusative in the predicate when 
j£ or its l sisters ' is absent. This is against the rules of 

214 See I. Friedlaender, Der Sprachgebrauch dcs Maimonides, p. xi. 



INTRODUCTION : THE STYLE 91 

elementary grammar, for the predicate is under such circum- 
stances in the nominative, even when the subject is in the 
accusative. Numerous examples of such mistakes occur in 
the text of Hefes, and a few of them will suffice as an 
illustration. 

Accusative for nominative : Nanv rb 1D3JK p (fol. 4 b, 
1. 20) ; bnh S>n n»S>D* kjkvpi n^k jK3n&6K rrrofl (fol. 12 b, 

1. II); Dnm^K ^M NWD *]hl (fol. 15 a, 1. 14); rttD^ }D 
NinnD WNET (fol. 17 b, 1. 22) ; P3W D^WfcO (fol. 27 b, 1. 23). 

Accusative for genitive: N"»W lrti (fol. 4b, 1. 13); 
NyjnDD w by *\hn |nb (fol. 21 a, 1. 23) ; NrQNn ivi T»n 
(fol. 22 a, 1. 11). 

Nominative for accusative : ttb) \ni xb }X21\bK Kin ^y n^ 
fK:£ (fol. 8 a, 1.20); DKHK KttDnpK pDnt^ W (fol. I2b,l. 15); 

ittKV d^k nna* }jo jkd (fol. 31 a, 1. 22). 

Nominative and accusative used promiscuously : TO p 
nsDJ tmn (fol. 3 b, 1. 25) ; in ^n in f«vn famp^ S^rv 
k^ddb (fol. 11 b, 1. 23) ; irixi kdvi (fol. 22 a, 1. 21). 

As in the verbs the mood-endings were dropped in the 
spoken language, there is great confusion in this respect in 
Jewish-Arabic works. We find such constructions p s JN 
(fol. 16 b, 1. 23) ; pn |k (fol. 22 b, 1. 10) ; \bzxn *6k nTrt ip 
(fol. 24 b, 1. 18) ; mo «D^ *■£« ^K (fol. 30 b, 1. 21). Cases 
like *YP D? (fol. 7 a, 1. 24, and many other places) and 
^y u? (fol. 7 b, 1. 12) may belong to this class, but it is 
also possible to consider them as that kind of exceptional 
orthography which Arabs call pW^l, that is to say, the 
unnecessary lengthening of a vowel. 

As an indication of these writers' lack of appreciation 
for the finesses of the language, it may be mentioned that 
they employ the particle ^_i without any force whatsoever. 
Hefes practically uses it instead of j . The monotonous 



92 HEFES B. YASLIAH S BOOK OF PRECEPTS 

repetition of the construction 2 . ♦ , NEK2 is exceedingly- 
irksome. The copyist cannot be held responsible for such 
inaccuracies, unless we assume that he deliberately changed 
the letter, or that the original was written in Arabic script 
without diacritical points, so that ^ could be confounded 
with ^_i in many cases, especially when the writing was 
cursive. Both suppositions are, however, highly improbable. 
Copyists seldom change such matters, and had the original 
been written in Arabic script without diacritical points, 
there would have inevitably occurred some other mistakes 
of a similar nature. In the absence of such traces, we must 
hold the author responsible for these confusions. On the 
other hand the particle J, which is employed with graphic 
effect by the Arabs to introduce the apodosis, is almost 
entirely absent in Jewish-Arabic works. 

It is to be observed that most of the above-named 
grammatical peculiarities have been found in the texts of 
Mohammedan writers. Ibn Abl UseibiVs History of 
Physicians is often referred to in this connexion. It is true 
that that book contains a number of mistakes. But whereas 
with Mohammedan writers it is a rare exception, with 
Jewish writers these mistakes are practically the rule. 
Moreover, the evidence adduced from the mistakes is not 
to prove Jewish- Arabic is a separate jargon, but to indicate 
the fact that those writers paid no attention to the study of 
Arabic grammar. For such forms like Jv3NTi N^x were 
certainly never used in the spoken language, and were due 
to want of knowledge. If a few Mohammedan writers also 
committed such mistakes, they, too, lacked accurate know- 
ledge of their language. 

Taking all the lexical characteristics of Jewish-Arabic 
into consideration, we would not be far wrong if we stated 



INTRODUCTION : THE STYLE 93 

that it is a kind of a jargon. 215 This is a natural consequence 
of Jewish exclusiveness. A group of people speaking a 
language of an alien race, and forming a separate circle, 
would easily develop a dialect of their own, which, though 
essentially resembling the parent-tongue, would have 
a number of words peculiar to itself. Thus when Jews 
conversed with their co-religionists they naturally employed 
a number of Hebrew words appertaining to religion, and 
these terms gradually became part of their Arabic. 
Furthermore, Jews had a vast literature of their own which 
they never abandoned, and as some words, especially 
technical terms, are not readily found to exist in another 
language, they were compelled either to retain the Hebrew 
words or to coin new expressions. It was hard to find an 
equivalent for n?ty; but sincej"6y = Arabic a**, they coined 
a form sj^*. I even suspect the existence of a form myitx 
in Jewish- Arabic. For the broken plural of forms like 
ix^ is usually JjU3 ; but Jewish writers employ nyxw , 216 
which is usually the broken plural of the active participle 
feminine. This would accordingly be a literal imitation of 
n?ty. In some cases they introduced new words where 
genuine Arabic terms were at hand. For nniE, permitted, 
they could easily have used J&i, but they preferred a 
literal translation of this word, and used pta». 

Even nowadays, when public schools tend to do away 
with dialects, the Arabic spoken by the Jews of Tunis and 
Algiers differs considerably from that of the natives. A 

215 I use this term in no disrespectful sense. I would define a jargon 
as a dialect which had no natural development. Thus if a nation, while 
adopting a foreign tongue, still uses words and expressions of its former 
language, it may be said to speak a jargon, since it would not be readily 
understood by natives. 

16 See text, fol. ioa, 1. 12 ; Sa'adya's translation, Deut. 12. 6. 



94 HEFES B. YASLIAH S BOOK OF PRECEPTS 

careful study of Marcel Cohen's book on the Arabic dialect 
of the Jews of Algiers 217 proves this point. It is true that 
M. Cohen repudiates the idea that it is a jargon, but this 
merely depends on the point of view. The natives, who are 
after all the best judges, regard it as such. 

It must, however, be admitted by all that want of 
stylistic elegance is to some extent compensated for by the 
marvellous vocabulary these writers have at their command. 
It is astounding the way Hefes finds Arabic equivalents 
for the most obscure mishnic words and phrases. It is 
quite immaterial for our purpose whether these terms were 
first employed by Hefes, or were in common use among 
Arabic-speaking Halakists. The fact that they were 
employed by Jewish writers is sufficient to indicate the 
extent of their vocabulary. I have no doubt that Jewish- 
Arabic texts have preserved some genuine Arabic words 
which long ago became obsolete and are not found in 
any of the lexica, 218 just as Jewish-German and Jewish- 
Spanish have retained some obsolete words of German and 
Spanish, respectively. 

VI 

The Manuscript 

The manuscript herewith edited was recently discovered 
by me among the Genizah fragments of the Adler Collec- 
tion at the Dropsie College. 219 These fragments were 
acquired by Dr. Cyrus Adler while in Cairo in 189 r. The 
entire codex consists of thirty-six and a half leaves which 

217 Le Parler arabe des Juifs d' Alger, Paris, 1912. 

218 A good instance is Ix^lJ (text, fol. 1 b, 11. g, ri), which obviously 
denotes a pond. 

219 See JQR., New Series, III, 317 ff. 



INTRODUCTION : THE MANUSCRIPT 95 

are held together by a string. The first four leaves do not 
belong to the Book of Precepts. Though the writing of 
those leaves closely resembles that of the remainder, it is 
safe to say that they were not originally bound together. 
They have 18, and sometimes 19, lines to a page, while the 
number of lines on the other pages ranges from 33 to 37. 
These leaves are of a lighter hue than the rest. They 
contain gaonic Responsa dealing with widely different 
subjects. As the writer of these Responsa is addressed 
as Gaon, they could not have proceeded from the pen of 
Hefes, who never bore that title officially. 

The thirty-two leaves of the Book of Precepts are made 
up into four fascicles. Although the fascicles appear now 
to be unequal in the number of their leaves, I have suffi- 
cient proof that originally each fascicle consisted of ten 
leaves. The last page of every fascicle bears at the bottom 
the word with which the following fascicle begins. Each 
fascicle is marked by a letter of the alphabet. Guided by 
these signs, we can state with certainty that eight leaves of 
fascicle 1 are preserved, the first two leaves (not the outer 
sheet) being lost, while the last two are pasted to the 
following fascicle. The second and third fascicles are pre- 
served in their entirety, having ten leaves each. The last 
fascicle has only three and a half leaves of writing, the rest 
being blank (except the last strip, concerning which see 
below), and practically torn off. The second, third, and 
fourth fascicles are marked 5, a, i respectively, on the upper 
right-hand corner. We thus may safely assume that this 
volume never contained more than four fascicles, and that, 
with the exception of the first two leaves, we possess it in 
its entirety. For, although the last leaf breaks off in the 
middle of a sentence, the outward appearance makes it 



g6 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

quite evident that no writing is missing at the end, especially 
as the verso of the thirty-second leaf is blank. 

That this was not the first volume of the Book of 
Precepts is self-evident, for it is inconceivable that the 
copyist managed to crowd the introduction and nearly 
three books in the narrow compass of two leaves, especially 
when we consider the magnitude of the first book. It was, 
no doubt, customary in olden times to copy separate volumes 
of a large work, just as pamphlets are issued nowadays. In 
Genizah lists of books we often come across the expression 
, . . nNrD JD l5. Among the Genizah fragments of the 
Jewish Theological Seminary of America I saw a number 
of lists with such phrases. 220 Indeed, Harkavy announced 221 
that such a list registered yzn axrD p ri. These words, 
however, were afterwards obliterated, for they are missing 
in Bacher's edition of this list. 222 Our fragment probably 
was such a pamphlet, and hence I am justified in supplying 
the title, ' A Volume of the Book of Precepts ' (nana f» rj 

The last leaf is a narrow strip which was originally 
blank. One of the owners wrote on the recto the following 
words in bold square characters : 

*ii>n prw *3"D nipy5> 
VNtfNtt Nin in nuni> iw vJ? 

Verso was used as an account book by another owner, 
for it has the following inscription in a different hand, which 
is a sort of Oriental cursive : 

22 ° See also RE J., XXXIX, pp. 199 ff. 

221 Judtsches Literaturblatt, 1878, p. 43. 

222 RE J., XXXII, p. 127. Comp. Poznariski, |KH*p "WJK, p. 28. 



INTRODUCTION : THE MANUSCRIPT 97 

ntp fri «n i k^jAk 11N njy 

anp *i 3 nshx uk to 

,p"iv f d^vd^n to pTi s c]D^ to 

The leaves measure 7J x 5rgin. (= 17-6 x 13-5 cm.), and 
the number of lines in a page ranges from 23 to 27. The 
writing, which is in Oriental square with a distinct ten- 
dency to cursiveness, is very close, no space being allowed 
between separate words. It is the context alone that can 
help us to decide how the words are to be divided. On the 
whole it is written in a fairly legible hand. The only letters 
that are not clearly differentiated are D and D, while n and "1 
are quite distinct, though not always correct. The copyist, 
however, frequently misread his original, and a vast number 
of mistakes crept in, apart from the usual errors due to 
homoioteleuton and dittography. In the original, which was 
before the copyist, n, n, and n seem to have been subject to 
confusion. He accordingly wrote n^snn» instead of rvtanno 
(fol. 4a, 1. 4), bntobx instead of bnmhit (fol. 7 b, 1. 12). Simi- 
larly 1 and 1, 2 and 3 were sometimes indistinguishable. 

The orthography employed in this manuscript is that 
which may be termed classical, in contradistinction to the 
phonetic or vulgar spelling which is now and again met 
with in Jewish-Arabic fragments. It is, however, not quite 
consistent throughout the book, especially in the case of a 
at the end of the word. Short vowels are, as a rule, with- 
out any signs whatsoever ; but in a few exceptional cases 1 
is followed by * s as |NVD (fol. i]b, 1. 6) = a ^; u by 1, as 
*?ni»Sw (fol. 26 a, L 11) = JjiJ^ ; a by K, as NV^pK (fol. 19 b, 
1. 15) = c£!l. 223 It is hard to decide whether forms like th 
71p* are to be taken as orthographic peculiarities or syntac- 

228 This, however, may be a mistake in form : the author or copyist 
considered this word as a triptoton. 

H 



98 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

tical errors. As I have pointed out above 224 there are cases 
which indisputably show that the author or copyist con- 
founded the moods. 

In classical Arabic, a at the end of the word is in some 
cases indicated by \ and in others by is, and there are 
practically fixed rules when to write the one and when the 
other. Thus it would be regarded as an orthographic error 
to spell Uaxo or ^J-1. Dictionaries are careful to give the 
accurate forms, and where tradition wavers the fact is 
recorded. In this manuscript, as in all other Jewish- 
Arabic manuscripts, there is no fixed rule in this matter, 
and even one and the same word is found sometimes with N 
and sometimes with \ Thus Uao zvas in the direction, was 
similar (verb of Jso) is spelt NfiJ (fol. 2a, 1. 22) and TO (28 a, 
1. 7) indifferently. Even a followed by a hamza is some- 
times represented by \ as ^K (fol. 2 a, 1. 22) = *EJl ; HK 
(fol. 3b, 1. 11) = *TS1 ; •onno^K (fol. 20 b, 1. 23) = Gsk-M. It 
should be observed that such orthographic inconsistencies 
occur also in early Mohammedan manuscripts. 225 

A hamza is seldom represented even in the middle of a 
word. Thus we have Qlb&x (fol. 12b, 1. 16) = ^>^\. It is 
naturally awkward to represent a hamza at the end of the 
word by a letter, as it is usually preceded by N. When 
hamza, however, at the end of the word follows a consonant, 
1 is sometimes the bearer thereof, as IT^NI 226 (fol. 25 b, 1. 1) 
= ,3jsJL. This 1 then becomes part of the word, and hence 
remains even in the accusative singular, as N1T3D (fol. 
5b,l. 12). 

The system of transcribing Arabic words in Hebrew 

224 Chapter V. . 

225 See Noldeke, Gcschichtc dcs Gorans, pp. 248-60. 
225 Other manuscripts have 13 . 



INTRODUCTION : THE MANUSCRIPT 99 

characters employed in this manuscript is that customary 
in Jewish- Arabic. Diacritical points are only placed over 
D and V to represent J* and ^J>, respectively, while i, ~\ f 
3, and n retain their double nature without any distinguish- 
ing mark. Thus the context alone will decide whether 3 
stands for -. or c, &c. The consistency with which this is 
carried out proves that this is due to phonetic influences, 
although this would not account for the omission of the 
point over a when it represented f, and this is one of 
the reasons why I did not feel justified in supplying any 
points. Another phonetic trace is to be found in the con- 
fusion of 6 with ¥. Thus we have K2m (fol. 4 b, 1. 30) = U^. 
In colloquial Arabic these letters are often confused. Jib, 
midday, is pronounced duhr ; sjfiao , spectacles, glasses, is pro- 
nounced naddara. On the other hand Ja>U, an officer, is 
pronounced zabit. 

The Hebrew quotations, too, offer some interesting pecu- 
liarities. Biblical words are in the majority of cases repro- 
duced with masoretic accuracy. But post-biblical words 
deviate considerably from the system of orthography to 
which we are accustomed. In these words there is no 
uniformity, and one and the same word is spelt differently 
in one passage, as fcOxn (fol. 3 b, 1. 9) and N31 (ibid., 1. 10). 
The most striking mode of spelling is the frequent use of N 
to represent a in the middle of the word, as NDWp (ibid. y \. 7). 
In this respect our manuscript resembles the bulk of Genizah 
fragments. It is quite legitimate to assume that this is due 
to Arabic influence where such a mode of spelling is the 
rule. 



H 2 



IOO HEFES B. YASLIAH S BOOK OF PRECEPTS 

VII 

References to Hefes and his Book 

As this is the first time that anything by Hefes is pub- 
lished, it will not be amiss to give the passages where he or 
his book is quoted or merely mentioned. Whether Hefes 
is the author of the Sefer Hefes or not, it will be useful for 
easy reference to have also those passages included here. 
But owing to the fact that there is no unanimity of opinion 
on this matter, I place the passages from the Sefer Hefes 
and Sefer he-Hafes separately. Rapoport collected a great 
many passages that were found in books published up till 
1861. The literature that appeared subsequently was 
thoroughly searched by bibliographers, chiefly by Poz- 
nariski. A few further references from manuscripts and 
printed books were supplied to me in friendly communica- 
tions by Professors Davidson, Ginsberg, and Marx, of the 
Jewish Theological Seminary of America, to whom I give 
credit in the respective places. One may feel certain that 
no passage occurring in books printed in modern times was 
overlooked ; but I entertain some doubts whether the 
halakic literature was exhausted. It is only by mere 
chance that I was able to add one passage from Mordekai, 
Ketubot, IX, 234 (Wilna edition). 

I have arranged the passages according to the subject- 
matter : halakah, philology and philosophy. Authors 
within the same class are placed, as far as possible, in 
chronological order. When one passage is quoted by various 
authors, whether in identical form or not, I thought it 
advisable to give cross-references. 



INTRODUCTION : QUOTATIONS AND REFERENCES IOI 

A. Halakah 
(i) Isaac Alfasi, Responsa, 109. 
bv "Miw poip na kvoi ixn napp ^tb pnn jo b» dk t nW 
rvei ™ypnpi> n«aiK pa noKp i>"? wnian Dyo iai> main Dion 
»T i>y naps? no i>aa iovya Dnx napp noa ni nans? ^J *pi>K pan 
:Tnu6 ah T»rrw ^ipnb n"6 nm^ bw n«ai« A ^ n^t? 
did miaa n^an xb dk n^na did nvbp *tJ? pnn jo &» .naipn 
227 ,idk na* moiwi pajn $>"? ppta pan anaK> inn .nn^n nyca 

(2) Isaac b. Judah Ibn Gayyat, Shdare Simhah. 

a. Day of Atonement Laws, p. 63 (ed. Fiirth, 1861). 
t»no n nn *paa^> Twom *rwa wy D^n wn nnino n\n nra 
*iaa pi pana poa niabna . ♦ . ^ny^a my TiNtan DnoiK D^oam 
228 .nw» na [i]poa nnyo an noi pan nm ,wd5>b an poa 
3. Laws of Lulab, p. 103. 
pan an nox ram . . . ?rb ]bv a na ia n«rowi vby an i&a* 

229 .nt?a \bv. a nw3 dk 

(3) Samuel b. Jacob b. Jam*, Ordinances concerning 
s laugh te ring. 230 

caw ix kb^ii Nt^n ^y bw xpn paa kw *a*n nonan 
nr d!> rhinDD^N i>pa oapn ctd antral , , , ntaoh yaia '•la^o 
n>ntai>K nii PTpn pb6S> jvdik p^o ninas xo *id pp^ d5>i 

3"t pji^n pan no anai>D (!)^k 

(4) Isaac b. Abba Mari, Ha-Ittiir, r\rhn Da ni«, p. 32c. 
^nanai 'n pn n'a xnan K\nna an s D^ *a*TX niai>n i>ya ana pi 

.paw pan an no ion *oa pi win xni>n amoa iana^ atro 

227 See Piske Recanati, 386. 

228 See Abraham of Lunel, Ha-Manhig, p. 61 a. 

229 /foV/., p. 67 a. 

230 See Steinschneider in Geiger's Zeitschrift, II, p. 77. 



102 HEFES B. YASLIAH S BOOK OF PRECEPTS 

(5) Moses of Coucy, Sefer Miswot Gadol, positive pre- 
cept 48, p. 127 b. 

'y\ dw p^nDP px: psn na anu nvi -pp mnn pan naom 

"\|na» 'ninan panw nwanpD nninn 

(6) Samuel b. Solomon in Responsa of R. Meir of 
Rothenburg, 250 (ed. Prague). 

D^.wn s "ay d*w iy mo:p ot i>y H 30 ^ n ^ ^ 3n3D P" 1 
'*&pri ippw no S?y 'wi» [W pan *i»i »*ontM noi Data nm 

(7) Abraham of Lunel, Ha-Manhig. 
a. p. 61 a. 

•thud '•am pan nn -jk .^a 21 pDa pi pmn lpoa rotaa 
232 .n^ pwi tn» 'id nnjn mi n^p rvron wnno t«» 'na ipDa 

3. p. 67 a. 
233 ,-i^n pni? pi>y '3 nnx i>nn in n«hw dk pro pan nn nns pi 

(8) R. Menahem of Recanati, Piske Recanati, 386. 
')yp~\pb nwiN p« nENn xn i>"r ?pta pan dso Data m nnn 
hnn ntwiN ii? b» n^ *t by bit* iDvyn Kin rupp n»n ^o *an 

2S VnnjA kS>i frmw wprb n»ii? 

(9) Mas'ud Hai b. Aaron. Mdase Rokea/t, quotes in his 
preface the following note from an old commentary on 
Maimonides (p. 6) : 

pnxta nan .wnssn nayn ywp) pnxn nam ncx pan mi 

235 ,NninDi Knfowni Krujjn xni?nii Knyoii 

231 See Meir of Rothenburg, Responsa, 852. 

232 See Isaac b. Judah Ibn Gayyat, Sha'are Simhah, p. 63. 

233 Ibid., p. 103. 

234 See Isaac Alfasi, Responsa, 109. 

235 The text is slightly corrupt, and I corrected the grammatical errors. 



INTRODUCTION : QUOTATIONS AND REFERENCES 103 

B. Philology 
(1) Ibn Janah. 

a. Kitdb al-Usul (ed. Neubauer), s. v. n£>K, p. 73, 
1. 31 ff. 

^yjL^jj ^jX*> i/r* nn&wJl Qj .pan.) fjl^aJl v^J ^ija 
yis* ,ntun ta DnnaD.ni CEHpnon sJ?^ l^JU^. ^yj^ W^y. 
nn nnr nnayi> nbnnn ys:& £*k p m:^N vhw W=^ j wninn 
':b> ybrm nia [tau] *p5>nn b>«3 pan^n onn^Ni 'jb> niox n? 
ipi>Di nn? may vnnn T»yn t6x fpi?nn si? pyn:n DnvAx ^Dai 



.d»p nx Dnnnxi 'jb> nni» nr nn 



3. j. z>. noa, p. 328, 1. 3 ff. 
j is^Lo aJoaDI Hi* njanmoa ^ »mh .mnoa nnsn»i> »in 
n^a dis>d D.nn pa mnDani Dnan ^ Ji* j 5>*r JJlpI ^ 
.^"i panJ *jj^tJI ujI^"^ uyb^dll ^49 nnaJl Dfy :jJL^1 ^j 

c. J. w, Via, p. 331,1. 5ff. 

Dnn pa ronDam Dnan ^j j na JJlj^l r ^T j J^j j> 3 
.jo\/A\ <J^J pan ^9^9 ijXaj j^jjlc^J^L noa^ na^ D^a dv^d 

df. j.tf. 2D-13, p. 337, 1. 18 ff. 
^ *^yUi nrJl^S natron nana Oj *JyJ1 ^Isf j pan Jls 
nnroJl ^ »3b ^ J-*^ JVs L^s. dJi ^j^-o *UJ1 J&lj *UJ1 
.nanoJl l^ojo. lil l^aJ^ 5b DVjnaJl &Jb ^J I« Uaj^I uW*/* 
4n mpioi r$h pp pa aana sin n? ^ pan un r ^yJ sa^lj jbJlj 
owon ^n nipo now ijdd nn ppi> pp pa D s :na ibk hdn D^nan 
nn nn pnY» nn pro an no** vxn ny ntaDta nana nnn anam 

npnrrafc K^n o^na^ nm *wA nn 

*. s. z/. n»y, p. 535, 1.14 ft 
^ ^1 i_jj*> l^j^** 5 i) nsynn n^ j ^1 ^^ pan JlSj 
,m^DB>n n^ na noynn ^ J^^l Jj» j^^-ol^ iAJ\jJV> eUlj^?-' 



104 HEFES B. YASLIAH S BOOK OF PRECEPTS 

mdwp *iy n^n wk bxiw "oa» ^sj auun U>1 jji^i JjS j^ 
nEynm 'jp n pewi im^ iddwp ny idin rrnn* i inwfc 

/. J. Z>. W, p. 642, 1. ^4 ff. 

J-5 . iji&ks? *jj^ Uo j^s j5 Jo^jUi ^ (5jji a^pi nyvp rniDpn 
tsmpn hjd n^y nw "to np&? ^pk>e> Dmai tu rbiw nyspi "no 
^ l.tfCij w*p lj/i lyo asj vkJiJI ja ta^pn r ^Jj5j 4 nsyy dw 

23 \],,is njwtp j ^ tsenpn j r&D 
g. s. v. run, p. 656, 1. 19 ff. 
c^iJ U UJ *yi> n&rij JljJb nan ^ JSIpl ^ JU j^ 
n«n kiwi Nan kjb> wi nan Kimm s^n mp ^d \J\s .j^i^ 
p&n fan JJc JjrJI Ija J*^ km nnx nam n«n nra yo^ «ta 

. xjyJl ^9 w # l£ ,J lAc 41)1 a*a^ N^D 

^. Kitdb al-Lumd (ed. J. Derenbourg), p. 15, 1. 17. 

(Wa^a p npn^N th kddn^k wan •oy) nvDan ninanoK 
Kins? nm nnyo ma nn^a piniD^a NDnbw K»5>y/K ana f» 
nmvn nb &wi fam naTi^x Dan •oan p i^o? am ««n 311 

(2) Judah Ibn Balaam. 

<z. Commentary on Num. 4. 7 (ed. Fuchs). 

.von&a naion nopi Tp |o nai^N ni^p |K yi fan an SnnDM 

.K^in n*a ni> d^i 
& Commentary on Deut. 30. 2. 

nny fhm ^a t^n 'n ny nn^i i?anK np in fan an nwn 

Tnyn ^n yi fan «ii» nd:^i , , , nnxna p ^a i?w ^a wn«6ic 

••a pbiN^x nai nta myi?K n^ fea 1 ' nd *ai? yxn^s* ri^: '•a rrtn 

- SG See Solomon Parhon, Mahberet he-'Arnk, s.v. "M2y. 
287 See *iW., 5. v. y^p. 



INTRODUCTION : QUOTATIONS AND REFERENCES 105 

. . ♦ tan^ navj niVD nnt^y vhw\ nw» wr ixbnw i &m an^>ip 
wo in »a npxta yp^ a^> ne n^a bin* jd r™ pan n rcfr itah 
pp» n^yn tao ntaa ally Bpa nbi rte NnpEi naan nj tas 
najs* |«3 npi rata N3i pi anEKpD Sjio nyt? nnin ^ris j&o •nta 
fcwa 5>ina a^nx ain'oi a^in mpn yan^ta ntaa '•a ^>5n« j» ">ta 
238 .nin nnyta son *ta aww nhp jo jtan ata nj>i nyni na^x 

c. Commentary to Judges 30. 38 (ed. Poznanski). 

jk »hp nw ne> yan^ta nxn^ ^a yi pan zrb rpan np ^n 
tvniw nnin KiTb jk!> tap nnata iket jo «nnp nypi v&z nsp 
Dxta5N % ta % n nink> pi? ihmta ani? itok hjk s jym nn nt ku5> 
f*a |N tp &6i nnata nw s a njrin j^a nb *m s ta Dxnaxta »a 
239 »ni^a rrca* jk nikp tib wnnox annjy 
</. .SV/J??' Ha-Tagnis, s. v. ann. 240 

e. In hlsKitdb al-Tarjik, Judah Ibn Balaam is supposed 
to have had the following passage, which was afterwards 
excerpted by an unknown writer who mistook some of 
Ibn Balaam's remarks for those of Hefes. 241 

panavata nsn 3"t pan 21b miapn ai^aa bxatata n^aan 
b"? rmyD m .ny^ta njata .rhaata pasn *xbbx :e* ini 
♦ I^nayrta Dana ,ta:a ntac .najyta* nyvp 242 ,nta?a n*a ^ip s 

238 See Maimonides, Sefer ha-Miswot, ed. Bloch, p. 5. 

239 See Tanbum Yerushalmi on the same verse. 

240 This is mentioned by Dukes, Literahirblatt des Orients, VIII, p. 680 ; 
but the passage is not quoted. 

2 « Horowitz, matan H13J n s a, II, p. 63 ff. As the editor did not 
understand Arabic, the mistakes are exceedingly numerous. I corrected 
them as far as was possible, but did not consider it worth while to call 
attention to every correction, as this would require too many notes. The 
reader interested in the corrections may compare the original publication 
with this reprint. 

242 This is an interpolation, as I pointed out above, notes 68-70, and the 
pages to which they refer. 



106 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

rwp nnn .niyi?x p»3p ,nDxnDni>x nai5»p ,&Dpi>N BiB>pn 
rbyn .^xni nta rvcHD ni?o .aaata axn^ ponap p .|k3b>k5>k 
nnopiw jxin w |« NnnwsKa p fnwn mxni jxin^x yaxn jbu 
xnnox ""aaa *ffS?y dk-6k pppmn , , , nd^dd frrjrc Nffa ti^n 
tik^ nnx Dya ni>w p fiy»p i ^ no Kn*py t*8 tw nnoo *a Nil 
pn^i nanp vrvto M^y opi£ mB& . . . bw Dff3n -one nn&o ■ok 
tjw npnp no 'oaoi Trow maa "6 nox nrvaa no "saB ii> then 
intern ii> TnDN "niaa ;^y rhvn ^ nox nw n»i vb iTmr6 n"npn 
"■-ran ndni ,dik W mix pa-iis pxp WP3 wn nyin^nEK ^ 
nm:y roaa 5>"r p^x my nd ffa ^y ins pk*um»Ak nmoa ■nta 
noix nryiw p pyot^ n «^n i"p nn^> ^a i?i n-K? Norn jkd^k 
kdc> nffra epu innp lino ann nox 'oya wo nia pp^td p« 
in •niw /iai P|"»y amp qi^d no xo^i "nx n s b noa 1300 pano 1 * 
^ m'ipi my n^onn nay mm fsa jndWn ma nW>a nin ^y 
tmtAn jaai xo ^yxa nvn *a n^xn xo (? pax) xnnx nnm nnri" 
.Dmaan nvn wan xta *id Dnnn rvxo dv i?n *a mo 

(3) Solomon Parhon, Mahberet he-Aruk (ed. Stern). 

#. j. z/. noy, p. 49 d. 
.miriD inn (x"n 'nai) noynn xi> (n"n 'nan) in noynni 
nnv n.nan m pon^n xi? no« ^i nn^" 1 ^sn Tim ^d pan mm 
i3D33^ ny a^n wn ^&3 3313.1 pma n^xn^n in^sa *\w&wa 
noynm 'x3^ in ^on^i irn^n^ i3D:n^ ny ioin miff i inv^n^ 
2 ' 3 ,m ^DD^ni in iioynni '•a i^ny nv»3 in 

b. s. v. yvp, p. 60 c. 
didd pnaai «ny^pi mpi 'ann (n*io D^nn) myxp rni?n«i no 
••aij] Dsn3i o^p 'a h ff \ nnyo 'oni .wNnn3y 'a njnfp mopn 
s 3D pji^n pan 13^11 [d^od ^^ o^pi njpvp nnopn moan nos3'^ 

244 ,ioy pnni Nin3y nox na^ csn mna 

243 See Ibn Janah, 5. e;. 1?oy. 

244 7Z>irf., s. v. y^'p. See also Kimhi, 5. v. 



INTRODUCTION : QUOTATIONS AND REFERENCES 107 

(4) Tanhum Yerushaltni, Commentary on Jud. 20. 28 
(ed. Haarbriicker), p. 17. 
^ Liji o^ nynan bo^s &*s ^1 *>)/A\ ^A^j r 2n nn J^j 

■".rro fir Kiab D^tan^ nnin W ^ Jls jaN u Uj 

C. Philosophy and General References 

(1) Bahya Ibn Pakuda, Far a? id al-Kulub (ed. Yahuda), 
p. 7. 

p pan 'n <^LS" Ji^ l^tf U ajI^i ^j^ ^^i^ 6 jhll ^ y A)\ 3 
ni^na nn^ni nipios nn!?n Ji* U L^3\ lj* j l^i* L*^ U Uj n^ 

(2) Judah b. Barzillai, Commentary on Sefer Yesirah 
(ed. Halberstam), pp. 55, 56. This long passage, which 
gives a Hebrew translation of the first two precepts of the 
Book of Precepts, was quoted, translated, and annotated 
above, Chapter II. 

(3) Maimonides. 

a. Sefer ha-Miswot (ed. Bloch), p. 5, 1. 3 ff. 

Dm p *w ri ^y nlibn nnw -iwd^k jpk-ib^k SNnn ir^x 
ny NOi d^3n Din^i n^in iipn i> ;n nnjy Dbyi ni^nta nnNs 
mo DtbyNi tin rifai? D^by ma ncaynDK "h^ki nni>n!?K nriN* 
246 .Kin K3»K$n ""sj ibj \rh jn^D km y^K in km k^k nynm 

£. 7«£, p. 55, 1. 13 ff. 

n^ain njy !>sa biK *a i>Kp) n^ia nns jpk^k nana anK¥ 
pjftK ktoioi" :i>Kp n5a Kin kek^o ^sAk T^i n^y i?Bntj* kd 

245 See Ibn BaPam on this verse. 

246 See Rapoport, Kebusat Hakamim, p. 58, and Ibn BaPam's Commentary 
on Deut. 30. 2. 



108 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

Nnjr&5 jm vb ani>ya buv 'yni 'an n5«a KnaaK *jy» pn^ni 
5>*af>K i^i rvby bnnw n^N »b6k |» w Km»i nhp n»k ", pmv 
nna onDT^ nta pac> pw nn*6ri an *jy» pn^rii p:nKiw 
pato Knxrpi ntop wy^i ny nds d-d^ n*a nn^D unnE .iyDni upa 
Va nd Kin |K i^ k5>s ,m nw nr nna* njK f»s 'yn n5K w 
b kjS? Tomb Kni?a nraa nn^y b^pi niND w npny* jk n*wy 
N.n^ya $w puk Fai iwp KDa 'yn n^ dtx^ nhjoi nj$> dtn^ K.njn 
ma dkWk '•aaa* ai> pno Dx^nax n:y rfe nM>K n^y Kim jru *6 

.nsoaijK rtfb ^ikpk Nn5&6 niia 

c. TVVr ha-Dor (ed. Amsterdam), 140, p. 25 d. 

p« nw nDK.n sin [^annan nana] niana uanap nd .nai^n 

aaTa n&'K napon nan n^^Dn btmo una? p iiaai pao vm ia 

ac msai nnnan amp un* nnn» n^ new nanwnn Known km 

5*t pan an p^nn ania ana^ n»a \sww n» *aa 

Munk, Notice sur AboiCl-Walid, p. 198, quotes part of 
the original of this passage. 

^.aj z't pan n *j^jl)1 l_>1^> ( _ r A&.L» sp.3 U J^-fiJl 121)3 9 L«Jj 

<£ 7#z#., 142, p. 26 d. 
'*aa ab on rwpo kw nwipm i>ai>a£ kw a^nbn £ki 
won oan »a ynv n*Vm Dni^ipm n'ya c^pna wk i>a« rowan 
am anna n^roa ^"r d^d: wan iioa awiKan nan nn« wen ana 
.annA anna 5>y omKP n»» an^n nrc»n naaa y"j pan 
(4) A Genizah fragment containing rhymed prose. 247 
nnyo wan nana m[n]» k5>i [p]an nana pan h [p]k »a nKnKi 
[XMnn nn^aroa qk '•a ^dd b pw iwo» pKa nsDa ^xi? n s pw 
.nw nn^n n^Ki n^wna "-nnan^ ny m» ^nK»D k^i 

247 This fragment is now at the Jewish Theological Seminary of America. 
I am indebted to Professor Davidson for drawing my attention to this passage, 
and for copying it for me. 



INTRODUCTION : QUOTATIONS AND REFERENCES 109 

(5) A Genizah letter at the Jewish Theological Seminary 
of America. 248 

p pan m»b niron nn:> ora wjpp o^in? n^^vn jhik "a 

.D^nnp5> woo niB^n n^y 

(6) Abraham b. David of Portaleone, in his preface to 
Shilte ha-Gibborim^ acknowledges his indebtedness to 
Hefes. 

THE Sefer Hefes 

(1) R. Eliezer b. Nathan. 
a. fitn nso iryn p«, § 30. 

ikvdji ^&n D"Hy v^v i»nn^ ibb> pan naon tixve a'm 

any N3^n Kim kbq nnyn D^pnn ihDS ik D*nnp owtn i 

249 jDnn n^Dnn 
£. /&#., p. 115 c. 

«ro s b *»n ii> idw nynfc> nar6 a*n n>n pan naon nv?oj pi 

,n # n *bb njrap i?3p^ ny in ni?r6 iw "itwn 

(2) R. Eliezer b. Joel ha-Levi (n"'3fcn). This writer 
quotes this book, according to Gross. 250 The if'afcO is now 
being edited by Dr. Aptowitzer, but the first volume that 
has hitherto appeared contains no reference to the Sefer 
Hefes. 

(3) R. Isaac of Vienna. 

Or Zarud. 
a. I, § 615. 

nmrDT p"d n'yi wnn bv n^BnTn nil win >m ysn iBom 

248 See JQR., New Series, I, p. 439. I am indebted to Professor Marx 
for copying this sentence for me. 

249 See Sefer Mordekat, Makkot, I. 

250 Monatschrift, 1885, p. 561. 



HO HEFES B. YASLIAH'S BOOK OF PRECEPTS 

b. Ibid., Ill, Baba kamma, § 281. 
ym "wino: an bw nii?w nni^nn mo aina pan nana 
niny p«i poo iP'oyoi vpdboi wan n« d'okoi onaw *nrw 
^yianc^ iro xb anaom nDionc> wni ,wjn no enayn mixa 
iovi po^o vbi pjniw nninas> pyapan i>a 'noan &o*nn unpfiw 
pool ♦ ♦ ♦ d:n nnon 'oan ppa Nan i>ax Nni?on n^y mi? o-'pn 
nDoani onaan yaK>a n^a^ rwan tani? pa , . , n>a 5>aan p^a tanpn 

.noion to sjnayn So ^p^i 

r. 7#zV/., § 284. 
n!? ninyS' ^idd niDo noa nw pan woS>a an .pann nsoa 
*aaa 5>"ni nnani? "ODn paw '*bk n5>n nomaoi moa moo aoya-o 
wna vb pan nox 01 sin y^n nnan jo n,S> wtdoi n^tk aon 
'••onnaa »ya Npn Kan Son pn^o pwi n^ >jdi o"n np S>y S>Nn£» 
ton xna^no vnna rvpWN '•am n*nyb hoai pno Np Nniano 

251 .niDon 

<^. /&#., § 370. 
Dio^oa pmay pw nmya Dpaaa n^aa iron .pann naoa 
ny* fe nao nw ■obd nS> m hino yanN 1!? fnia nop nino^ 
So hn non o "oypin 'n noip noNap ^vra nao N^np *aa» nS>n 
*ia now .fonts* *»aw nN *nS>n S>y ia^ oa^a 'oini /ni? on« 

.D s omoS> "nSn aooS> nna 

e. Ibid., § 380. 
,iS?p nnas wn S>y S?nio din pan Nana anaS^n S>"*r n^nai 

.xan nan nS>n Non nS> pan nsDa pi 

/. /to 7 ., §381. 
1^ p«nvn larv Soinn noi riona Soinn .p^j pan naoa 
pa najjta d^ ^^ pa bamn [/^] p^m^ i^n^ ^an:n no 3ami> 

251 See R. Meir of Rohenburg, Responsa, 252 (ed. Cremona") ; 307 (ed. 
Prague) ; R. Samson b. Zadok, 569 ; R. Meir ha-Kohen, Haggahot Maimu- 
niyyot, Hilkot'Edut, n. 3. 



INTRODUCTION : QUOTATIONS AND REFERENCES III 

yvb bw jw mpm ym n\n 3aiai sdgw nr nn naya d^ p«p 

Nini •a nbn noix nt pr nnxi? .nyinp Ni>n i>ttia nr nn iDvy nx 

.niay&n p nnfrtt nr nn ^nbn xb now 

£•. /fo#., Baba mesi'a, § 38. 

*>)bb nnnoi pyo^o mp bra plan ••D^n* no^an ppran psnn 
^ ^n Wk vb mini *nant3i py»p «i nmn^ nanon nana ^1 
•6 D^ft HDD |nn 'a^yn ^ nnn*" nano in5» i>"x pwnn ^w k5> 
my^ p« w n n»an jniai? epta^ ^ sb nana i>yn i>nx itb 

.nmnxn «i>p D"m nan»^ 

^. /did., Baba batra, § 76. 
nnxi n^nn plan no dm nnn pan naD xnpan ^awa naom 
.vokd vnx ^nanS> vn« mp»n TOy p ii> ^ dk idk nn& "p 
nnin nnn nan nx nenv n^x pyD^ nn ?w i d^d pnv n i»k 
nx bhv nxn hod no nan nooi? nxn non ^pD ™dd anp inm 
.£ ko^p ^anoa ata «n^i .nan nx nmv n^K Dan noo pjn lan 

*. Ibid., § 78. 
pto wot non njh pdd nnn pan nso Nipan t^awa -isom 
nnni '•an pn^i »nuK "nn nm nw natap nm *an n£ nn pixn 
.pninan nmnn pi?n pian nnn ••an pynn api prwK jm&n pn^ 
"nn prima nwn a"yKi nnmn p^n nnnn -on t^pt^n Kin wn 
ppi?DD fxyn w ro« ^Dnan n!>k ••ona wy ni? pa mnn nm jnwn 
,!>"* pwri ^"ny NnDa wn ni?yni> pnrro nin n^ 

j. Ibid., § 99. 

.nm nijnv ^ xo^pn pan naon poai 
^. 7^V/., §110. 

••oa N.-n 7 im n^ann p nnxn ^nn tion nown /(, D-ia pan nsom 

.^n xnn^n 



112 HEFES B. YASLIAH S BOOK OF PRECEPTS 

/. Ibid., § 112. 

by idn dn n^is* apna p pnv n Yn aina pann nsoai 
mm p« nnvi> *i«n wkp *» !>y po*p nan nsm^ n^n^ *d 
man pa nan p i?yi D'oan pa pn na S>y nroK dn n^a t pD*p 
«h nrax *6 man pa nan i>yi D^an pa na by irsN po*p mai 

(4) R. Moses of Coucy, S^/fcr Miswot Gadol. 

a. Negative precept in, p. 360!. 

*jpn»n D^a npna n^i na^a yw trt»i pp*n dv» npna dk ^a« 
itid am nry^K *ann ta^w finns pnaa won '■am an ip!>ro nra 
■•am |sioa npna *bv *a ^y pjk nyap ^ jn^nna npnat? bwn 
nana nai>n nnan: &6i ^wn # , , pioa npna vh\ S>wn now K^an 
w^n *am an poia pan nsoai , , , won *an nana -j-onnb ^&n to 

.ana naWi 

b. Positive precept 107. 

\\ym> '-i *»*a wan pan 'aoai pnnnjDn p"aa "n*a *»j 'wai 
Dan win wiam *jna w p py»^ Y'k nw»D »an itaa w p 
i>y v:ai> incx pni> me& d^js up wa ans^n na w *m |WD 
262 ,nmn pn Dana pni? ynv u* nnb n^K nnin pn u:innp nura 

(5) R. Meir of Rothenburg, Responsa. 

a. (Ed. Cremona)^ 127. 

p pDa n"n .na^p *»n* nprna ^oa:n s nanats> nniansy noi 
s ddj a"yn naota pns *pDai> p^oron dw» pan naDai wwaa 

,*D"p "&n^ nprna 

b. Ibid., 252. 

n»H^ wa ipoa pi nyu^in nnyi> i?iDD niDD pan naoa ana 

m ,mh \ta ny 

252 I am indebted to Professor Louis Ginzberg for this reference. That 
Hefes in his Book of Precepts discussed such matters is evident from text, 
fol. 5 a, 11. 13 ff. 

i53 See above, note 251. 



INTRODUCTION : QUOTATIONS AND REFERENCES 113 

c. (Ed. Prague), 175. 
nvej niKBina [no nwbi prsh K2 dkp naiba [xaoa pyb] 
mos ntsna T 2K pby bwi D»awnn p nnv ppa pa Kmn.nTua 
.ysn naoa K*oa pi ^na 13 n*an dwd 
^/. /fort 7 ., 307. 
bioa moo m^ mr\ paa *itaba an noK »am pan "isoa n*o: 
'*nanb *aon bwk '«>k sba DDniatai m»a mo» ^yao abi nnyb 
rwna Mb pan nom Km yen b*in lb Krwaoi xabw meo b"&o 
i^rcpn Knamoa rmvpn km bas pwi '*b »aon D*h n;a by bKnff* 

"*nun^ 'aa pdsj pi nnyb bio-a *h 
e. Ibid., 852. 
rota nenana ik naDbKnai nnmna matt* new farm bya ana 
nninaa nb '■•aroai mniainp b^ mama 'a is 'a 'wa&i naoin '*sk 

""♦snaon pi nyiacai jno 

(6) R. Ephraim b. Jacob, Response* of R. Meir of Rothen- 
burg (ed. Lemberg), 318. 

Ninn K3K nn mpioa niabna aroa T3£> aina a*»a pan naoai 
mtapb khk 'myaxKa 'naD a"iay khk ['ina] b*prnMn Krran 
,mtam nnio nnnbi Knaoi riKana niDK b^ybi K?na» n»Ki am 

(7) R. Isaac of Corbeil, Sefer Miswot Katan, 82, headed 
b"r pniaaBina tkd ia*an» ptaipb, p. 22 b. 

n^paa ya^at? nns '*aKP new pan nsoa pos baaan wan 

"".mate nanb rnnn ib pns> pan 

(8) Tosafot Baba mesi'a, 4 a, headed T\W& am. 

257 ,a"n -jb^nn yEtfB pan naoa is 

254 See above, note 251. 

255 See R. Moses of Coucy, Sefer Miswot Gadol, positive precept 48, 
p. 127 b ; Sefer Mordekai, Ketubot, IX, 234 (ed.Wilna\ 

256 See R. Samson b. Zadok, 412. 

257 See Haggahot Maimwnyyot, Hilkot To'en zve-Nit'an, 4. 1. 

I 



114 HEFES B. YASLIAHS BOOK OF PRECEPTS 

(9) R. Samson b. Zadok, f2VT\. 

a. 412. 

njNB»i -mrv n"nKi jww ih^s n« vrvb din tu dkp ami 
Ttonn na^a oma naoD vxh xbw M"i d^ -122 )~\2vv ^aeai 
b* nrc» -ian!>p new r sn " 1DD:i P D * n""i Q3DS .omai rwa^a 

258 .mnn 4 

b. 569. 

nnj& i>ioa pno n:w e>k"i ^a n "raxp ■on pan laoa kvej 
noNi nnani> ^on bwn i^bk tfta ddtibei -mm p>rs toid n{>i 
Hpm k!> pan m»xn am y^n "in ^ wpn»i kAtk ony ^sn 
womaa miyi rcwi bin pwi n^ •oon ^d »an -p i?y ^n^ 
w # nw ^n^n pDa: pi nyn^ pin aim nny!> ^dq n^ pn» Npn 

(10) R. Mordecai b. Hill el, Sefer Mordekai. 
a. Yebamot, II, 6 (ed. Wilna). 

pi pan nao pi tawn w a"ai na5>n pi naa xypa «i> Npir 

£. Ibid., II, 7 (ed. Wilna). 

«n»in!> p^mi n^ ix pDsn nrf? w dk kbwk &A x^n ^m 

♦pan naDi rf n a"ai p^nn 

r. Ketubot, IX, 234 (ed. Wilna). 
naia ntnana in iroSwrm nnawa maxi? n^K pann 5>ya ana 
'ninaa ni? fonui >nianp» '3 in mama 'a |wa»i naoin £*m 

2fi0 .nyiapai [nap 

<*. X, 243 (ed. Wilna). 
nii^ m^ b» dk xniiann xn^a kswi xn^oa nnW^i 
n»Kn» D'ani? nnniDi inn ^na mm *n n^k snip pnay *6 wi 

258 See R. Isaac of Corbeil, Sr/fcr Miswot Katan, 82. 
269 See above, note 251. 
260 See above, note 255. 



INTRODUCTION: QUOTATIONS AND REFERENCES 115 

xb rww an n»S>k to^n )*6 iioi wh ndni xnn nw ani> a"n n^b 

ma rrriYD Nna!?nn nnioijo pn nw :"n n^k kw nay^ w 

k!h Kavn NnDja anna n»n*Nn ten n5>k nto pnay ^ toi 

i,a .D"-in nanai a"aia mbw) n'wnn vi?y n s an£ traisn "idjtk 

^an naoa ana 
*. XII, 26$ (ed. Wilna). 

njnnp nm nana] fan nao di^d aman pna i^yi> ••nana pi 

.[nnaina 
/. Kiddushin, I, 488 (ed. Wilna). 

nw£ T^ Pdtpk n&&n] 'iai wants' anai aaa ana anata 

.wanai Nana poa pan naoa S>aN [nnsna 

^. Ibid., 489 (ed. Wilna). 

,aV Nan ■•win p^yai ^i»^a «nai>n n^n ipoa pan naaai 

A. Sanhedrin, III, 696 (ed. Wilna). 
w pna pncana pn$> p^oa nji&> in anwn yc^D pan naoai 

.nrmj wn 

f. Makkot, I, 728 (ed. Wilna). 

••feh DHy ^aw *ot n^n pnpao «h k^dj pan naoai 

26 \i»nn 
7. Glosses to Mordekai, Yebamot, X. 

uwa Dana *a» *& d.tbb nroNpn an p"n pan naoai 

.dt ana 

(11) R. Meir ha-Kohen, Haggahot Maimuniyyot. 
a. Ahabah, end of Seder Tefillot y 4. 

^^•va n^k pn n"n bv iwtrb ;w pan naoa ana n"-n 
Nnn^ s^nn nanx xi? Nn^ c»na 'nia^n ^ip nay niyiap pna 
.mnn xnpj wiyi nann j» niaan i>a pan naoa d»di n^-iD^pi 

261 See p'axn nao, § 30. 



Il6 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

b. Hilkot Shekenim, 3, 5. 

nnn fitim dk ban na vi>y pi>;6:w] pan "> SDn n ' /-1 s" 31 

.[mmin 5>p nww 

£. Hilkot Ishshuty 14, 30. 

«b i>yn n^ 'n^n '"•sn k!>i njn»nw dipd pa^b '»jn w 
nn^D w tfvmi? jni« pawn <:n bn pi rmi»n wi nb p*a*n 
**n nmi n"nani a'na nna pi bjn ni> n-v K^a *»p» Nnn^a 

.pan naoni db!>n 

af. Hilkot To* en we-Nifan^ 4, 1. 
a62 .n»n ^m |K3» pds^ n"n *nni annnDi pan naoa «hi 

e. Hilkot ^Edut, 11, 3. 
k^n* misa tidd N^yno ain ■•le&a in n^ia *pp pan naon ins 
!>wn *pide tiddki ^n )b idki nan ay nn»i DDiiatt dhk '*bk 
pi .nyn^ }nn «im nnyb bioai ym apro woman wa ?w 
■"♦a'p n"o mw ■wn nio&n pi pea: 

(12) A commentary to a Mahzor. 204 

a. Fol. 37 a. 

*a }nn K^ra nnyp |im w •tan inn p»bw db^nh pDa pi 
w nw ^an ny in*i» inb intra w £aa pnnn pity nK; 

.pan naoa ^03 poa pi 

262 See Tosa/ot, Baba mesi'a 4 a, headed n^*^ 211 . 

263 See above, note 251. 

264 I am indebted to Professor A. Marx for his kindness in copying these 
two passages for me. He also drew my attention to Marco Mortara, 
Catalogo dei Manoscritti Ebraici della Bibliotcca della comunita Israelitica di 
Mantova, Livorno, 1878, p. 36, where the following note occurs in a descrip- 
tion of Responsa mostly by R. Meir of Rothenburg : • Moltc opere ed autori 
vi sono citati come il pan 'D (no. 385, 389, 526) di n"1 .' 



INTRODUCTION : CONCLUSION 117 

b. Fol. 38 a. 

mvn pa pen iDnin^ ^ ^ ia*Mi T"y -pm »DB^«n poa pi 
PD3 pi nniE oasb DyD |ni3 f? NB"pn nniD ruap mm pn n^na 
.nidv m ni^pi i^sk vwn D^tun bi pn naon tajjn im 

(13) R. Abraham (brother of R. Meir of Rothenburg) 
in wo nao. 

VIII 

Conclusion 

In copying this manuscript I have endeavoured to give 
a faithful reproduction of the original. Even in cases where 
there was an obvious scribal error I preferred to let it stand 
in the text and correct it in a note, rather than give the 
emendation in the text and call attention in a note to the 
error in the manuscript. I felt justified in doing so, because 
this is a unique manuscript, and I wanted to give the reader 
the opportunity of seeing at a glance what is actually there. 
The best emendation, unless it is independently corrobo- 
rated, necessarily contains an element of subjectivity, and it 
is hard to draw a line of demarcation between the certain 
and the probable, for what may appear obvious to one 
writer may be considered far-fetched by another. By 
giving only ' correct ' readings the editor unduly influences 
the reader. In one minor point, however, I have perhaps 
deviated from the original. I have joined the definite 
article ?K to the following word in accordance with Arabic 
usage. Now the words in the manuscript are not sufficiently 
separated from one another, and it is hard to tell what was 
the copyist's intention in this matter. There are one or two 
cases, however, where b$ is at the end of the line, and belongs 



Il8 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

to the word with which the next line begins. 265 This would 
seem to indicate that the copyist considered this particle as 
a separate word. Owing, however, to the rarity of such 
cases, I did not deem it advisable to disfigure the text. 

My omitting to supply diacritical points over the letters 
was based on very careful considerations. At first sight it 
seems strange that there should be a consistency in placing 
dots over a and V, while the other letters are systematically 
neglected. This characteristic is shared by practically all 
old Genizah fragments that I examined. That the Jews 
who employed the Hebrew alphabet for Arabic words 
adopted a phonetic scheme is evident from the circumstance 
that f is represented by 2 and d by a, and not by n and V, 
respectively. They attempted as far as possible to write 
down the words as they were pronounced. Now we have 
no means of determining exactly at what period the dis- 
tinction between some letters differentiated by dots was 
dropped in pronunciation, but it is safe to assume that 
this process took place before the Jewish- Arabic period. 
In colloquial Arabic there is no difference between ± and i, 
ci> and £>. This at once explains why no diacritical mark 
was put over 1 and n. Then t approximates so closely 
the pronunciation of the hard g that Arabs (even in Egypt 
where ^ has the hard pronunciation) in the majority of 
cases transliterate the hard g by p. European Arabists are 
sometimes puzzled by such a word as o^le, which simply 
represents gazette.™ This would accordingly dispense with 
the necessity of placing a mark over 3. The pronunciation 

265 See e. g. text, fol. 4 a, 1. 1. 

266 Karaite writers who transcribed Hebrew words in Arabic characters 
employed £, for 3. Thus fu£*l* = WOU (G. Margoliouth, 'Abu'l-Faraj 
Furkan *, JQR., XI, p. 207, 1. 8). 



INTRODUCTION: CONCLUSION 119 

of 3 without a dagesh coincides with that of Arabic ^ , and 
there was no need to indicate that no dagesh was in that 
letter, just as in unvocalized Hebrew texts that mark is 
omitted. 267 . Had they intended to place a diacritical mark 
over 3, they might have more judiciously chosen letter n 
with a mark to represent £■. It is only to represent ^ and 
J* , which have no equivalents in the Hebrew alphabet, that 
they were compelled to resort to diacritical marks. Accord- 
ingly we have no right to tamper with these texts. It is 
easy to supply the diacritical points, and to make the lan- 
guage appear more classical. But what benefit would we 
derive ? Our loss is evident ; for by altering the text we 
destroy the only material we possess for the reconstruction 
of Jewish-Arabic. I wish to lay especial emphasis on this 
point, for I confess that I attach more value to the linguistic 
aspect of such texts than to the philosophic or halakic. 
The reader who is not sure of the values of some ambiguous 
letters will find sufficient guidance in the translation and 
notes. 

The Hebrew translation follows the original as closely 
as is compatible with the Hebrew idiom. I did not feel 
bound to follow the style of the Tibbonites in vocabulary or 
construction. The Tibbonites have no doubt enriched the 
Hebrew language, but their conception of the duty of a 
translator is, to say the least, out of date. Why should one 
be compelled to write "Wn nn merely because the Tibbon- 
ites wrote so in conformity v/ith the A rabic construction ? 
The Hebrew idiom is to say T^13, where in Arabic dJ^5" 
would be used. Why, then, should we say "p»K3, which 

267 It may be of interest to mention that some old manuscripts place 
diacritical marks, dots or lines, over 0,3, and if, thus avoiding all possible 
cases of ambiguity. 



120 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

is an infinitive, and would convey a different idea ? More- 
over, Hefes mostly had biblical or talmudic expressions in 
mind, and I thought it advisable to reproduce these expres- 
sions as far as possible. This naturally makes the style 
slightly uneven, for biblical and talmudic constructions 
occur side by side. To obviate too great a contrast, I re- 
frained from employing the waw consecutive. Hefes 
invariably introduces biblical and talmudic passages by 
p3 and ph, respectively. The b of pb does not mean 
because. It is, to my mind, employed as a technical dis- 
tinction between biblical and post-biblical passages. Con- 
sidering the various terms by which this distinction may be 
expressed in Hebrew, I decided to render p3 by l\T\y& 1D3 
and fh by nDKP 1D3. The expression HDKP *th would 
certainly not have done justice to the latter. The Tibbon- 
ites would, I suppose, have rendered these expressions by 
n&K3 and n»t6 or D-iEtfi?. 

I herewith take the opportunity of expressing my 
gratitude to Dr. Cyrus Adler, President of the Dropsie 
College, for his kindness in placing the manuscript at my 
disposal and for encouraging me in my work. I am also 
indebted to Prof. Henry Malter for reading the proof-sheets 
and for some valuable suggestions, to Prof. Louis Ginzberg 
for locating a few passages for me, and to Prof. Alexander 
Marx for his promptness in forwarding me books, which 
I needed in connexion with this publication, from the library 
of the Jewish Theological Seminary of America. 



ARABIC TEXT 

i a 

nainn^n na nrw is* mnrwni m m h»b id^jh nKDian ns* "D? 

[n]a nn»i nnryn naoin^ dmjb* in nKinn^n "»T3 nan Dy isnxf in 

D^y:i 'din 'yap 'n nw 'pw^ i nn nnsi nnx b 5>y n^n nramntpn 

[pjnpo Di?yn i>yi hn»d Di>yn i?y a^ri D^oya w u»» D^y:i u»» 

i^«pi nai>a nNDQ ci>y s n ^y n^n a»n irs 'din r*a*py 'm nry^N 'n 5 

'Dii? 'r^n vnpD uc» oi>yj bis* in* hwdo ue» ne$5yj u»» ni?y:i 

Q^yn i?y a^n p«i a^n Kin nana o^yn i>y neb Kim ia»o o!?yji 

pswi D^yn i?y hod o^yji pr#n 'din -uy^N '-1 N^py 'n nm vipv 

'dd thvn ubd ai?y:i 'dik 'd^ '-i enpo oi>yn ^y a»n pa n^n Kin 

pao N^n ii>Npi bhpd D^yn tyi hned D^yn i>y 3"nS> D^ys w 10 

Fol. 1 a, 1. 1. This is the end of the eighth precept of the third section of 
the third book. As this section evidently dealt with civil matters, chiefly with 
the laws of damages, the discussion about the punishment for remaining in 
the sanctuary while unclean, must be regarded as a digression. Owing to 
the authors scheme of treating ever}' detail from all possible points of view, 
such digressions are frequently indulged in. See especially fols. 4 a, 11. 21 ff., 
and 18 b, 11. 8 ff . On the other hand it would serve no useful purpose to 
speculate as to what this precept actually was. The passage occurs in 
Tosefta Shebu'ot 1. 8, where it is corrupt, as several words obviously fell 
out through homoioteleuton. In order to describe all possibilities the text 

must be u»» D^y: enp»n dn -dti hndd ijbo n»i>yji nntyn nedj 

131 1»l?y3 nKDBn nN "Ofi tJHpD. This emendation is suggested by our 
text as well as b\' Babli Shebu'ot 14 b. 

1. 2. -Q"!^] The printed text has p^TJI which is certainly inferior, if 
not impossible. Z'uckermandel] has ~Q"1J22\ 

1. 6. 'IS! Q^y^l] Sifra Wayyikra, chapter 12. 7 (ed. Weiss, p. 23 b). 
See also Shebu'ot 14 b, Keritot 19 a, Niddah 28 b. 

1. 10. Shebu'ot 4 a. 

H. 121 K 



122 HEFES B. YASLIAH S BOOK OF PRECEPTS 

[mn]npn k^k w nSj nan '»» stud^n m» * to!t6k bxp) d^v:i 6ii? »i>n 

mnniwi am :kw n!h 33 i?y p|« o*aai> *ai>a mnn^n i>3« pn <ai?3 

[n]«inn^n km ipni n*w na }W rwrwn km it"k 6sp »an -ori^p 

[d^ti oh* taie^a n«np na b»b> nyna n*w na ;w nw na ^^ 15 

i uDi rwjn im "»a»na na pny i na *a^a rraw -iw nssi 

[*a]&na nn prop 'n u»i rwsn nm na p |tj»» '*i ni> n»Ni na p pyw 

paoan iaaa 'dk nm "£w nynao '»« nn *a»na in psw 'i ni> man 

:ntbai> 33 -]5?n '31 'ten nma t^m tana* 5>ai 1^3 

j«3D f» nanaa nw Dnis* p 'by aaw *nao tifo nynpfo 20 

[n]n33D ^a ndwp fc^aao in Nona npnnw tew nnava tcnoni 
'ai 's»i trs Nvn ♦a 'p3 -jh n^p hv ;k jwifo »a ndd rrro in 



1. 11. The J of DTU3 is suspended in the manuscript. 

1. 12. Ibid., 16 b. K31, not H3"l, is the authority there. Although the 
passage is corrupt in this quotation, as an essential sentence is omitted 
after CNp *3n, the phraseology would suggest that Hefes had a slightly 
different text. In the Talmud two versions of Raba's statement are 
recorded, and Hefes quotes the second. 

1. 19. 33] This is not accurate : the verse in 2 Chron. 7. 3 contains 
twenty-three words, and there is no possible way of reducing it to twenty-two, 
for if we omit monosyllabic unaccented words there would be less than that 
number. 

1. 20. i13D] The pronominal suffix of nJD refers to DDp. 33111] This 
verb may be active, having njPntJvN as its subject, or passive, being used 
impersonally. The Hebrew translator of the first two precepts quoted by 
Judah b. Barzillai in his commentary on the Book of Creation construed it in 
the former way. But the dots and space after itJD seem to indicate that the 
copyist took it to be passive. For the sake of clarity I followed the latter in 
my Hebrew translation. 

1. 21. *]fo NP33D] Literally: ears of corn standing in the plantation. 
These four words represent Hebrew HDp, Sa'adya translates it by 
Kt^Mp *6aaD. 

1. 22. Exod. 22. v 



ARABIC TEXT 123 

sud^n JX3 jk ndnb h^ ^n ^ jnid npnnNB Nnai>N:n in^n nnNV 
'set cm Nvn 01 'ip5> ana n.-6 a^N^ND n-a n^> rvn ann Nnonv »a 



ib 

aina nna 'an nN -pyaBn tbw vbw nvxyo rcm o 'ji 'sip navDi 

nttip ^nn -pa nnyan nN n^n «4w law *p?ja d^di uidd *proa 

a^n npan npa no nta nw wa a»m din "ohd moa japi 

Na a«n man nN NODn man nN nod nnNi D^yn nN nod nnN 

NnpNnnN nDNy^Ni : pnitaa oio nnn ina5> a"n natan nah nnN 5 

wkj 1 pa ohyi? nw din 'ipb n^p^ ^nx *a |n^d nDNy n^Ni 

D"5>an nN na^i nan py nN noo j£* pai ny pa ttd pai aancy 

;g NDNa rpiariM plane pap nwi> n^tni nbw pw tbvn 

f-\v ik yniN ii ndhjo nnsi io "jny nyvxn in &nru nN^N nnay 

no»p nn&sn i^nb n^ £a npnnNa *^n pia NDa nj;kti v mw 10 

^n jd NnNnpD ^p« .tjn:6ni nyvNniw in nro,N ;nd jnd KiTva nS?i 



1. 23. Nna^ NJ1] I rendered this word by NOD = k-*Jl» <"** «/Ao brings, 
or transfers from one place to another. Does it, perhaps, represent i"Q?Dn ? 
But I have never met ^^J^ or ^JSs- in that sense. 

1. 24. Baba kamma 22 b, 60 b. In these texts another passage is 
inserted before D?^ ; but Hefes only quotes the interpretation bearing on 
Exod. 22. 5. 

Fol. 1 b, 1. 1. aina] Scribal error for aman. 

1. 2. Baba kamma 59 b. 

1. a. NOD] The printed text has NOn in both places. 

1. 6. JN'i^D] The orthography is exceptional, as usually short vowels 
have no symbols in this manuscript. '131 DIN] Baba kamma 26 a. 

1. 8. Mekilta a" R. Simeon b. Yohai, p. 141 (ed. Hoffmann). 

1. 9. nyVNn] This word obviously represents FlVW « pond, but is not 
recorded in any lexicon in that sense. As j£J. denotes he sucked, lxJ>\j 
may be a place where water gathers. 

1. 10. mN2] = sllsj- which is an excellent equivalent for DO*1H *]T7. 

H. L 



124 HEFES B. YASLIAH S BOOK OF PRECEPTS 

moN nabp pm |sw n*W>B> in in: mny 'ipS? nc*pi?N no^a 
in: is* a*3in -pi in won jdin maa Nin^ irw miy nvni iidb 

irwp w oni nm iry^N i ton on wn |nb o^in -pi i^Npi hod 

Ksnmp in m nyamNa najjo *a nin: mite pi o^nin pn hon 15 

n5>N KnDDa iNnpo |N3 |n iDi^a rrra ■£» npirwa man is 

nhoinv nr^a nnpinN no >5>n ruo nyrv "no widens isp 

*{>N n:» nyrp no t.ni Know mp "a d^ jn3 jn nond •t.Sh no-p 

npiruxa ih "Wi in Krtrnb rnpa npbb Nrm -jin nan b nnp-inN no 

its^n "i np^Tn i3yn no3 ihs> "pra p^ion 'ipi> n^3 n^ni? NnoiNia 20 

ts>p 6iN iry^N i in rva y^0N3 nm i5>"N3 nniN pNin dw mry p 

nta 6iN jiyot? i noN won oin m^py i nuin Tin hon mwy 

on mns la nm on jom m on npHn *ai> bn hn '3on nta> 



2 a 
rr&n ^nibp on nw 31 on c]D^ 31 on np5n !>p rraa *a& fan 31 

[n]oi*N in in^n nnaonn no .T03 *a nabinta ni?Npi ■ fiyop '13 
i npfan i3yn no3 ifa> iina priori npinNa sjvnj; m^Ni 
vwhw mm rwa n s 3in -pi hon ni^y w oin iry^N 
oin nTpy i hon bron rnin rw3 hon d*b6p oin rm.T i ton 5 

I.12. Baba kamma 61 a. 

1. 13. Ibid. The first lit: is no doubt a scribal error for 1*13, as these 
words are graphically similar. 

1. 14. Ibid. Instead of ONI the printed text has pni. 

1. 17. TiO] Read NO, as in the next line. 

1. 18. Dv |N3] A vulgar combination. 

1. 20. Ibid., 61 b. 

1. 23. '131 fOm 31 ON] Ibid. The word N^NI or ^Npl probably fell out. 

Fol. 2 a, 1. 3. Tosefta Baba kamma 6, 22. 23. There are only a few in- 
significant variants, as 31C before the second flE^O is omitted in the 
printed text. Z. has "1^31") instead of 131TI I 



ARABIC TEXT 125 

tmcti pape> 115a ne>po man rnKQ b6» rmn npea note won 

pTn r.x ~\&-\n maw ~': , ; , - - -• pw\ no* rime bo5>»d -uv 

rzzzz: --- is ~n roapp [era tick onn ~-i ne>p rmw 

--: man -*n nr -,n !>*d np &•£* nJ> tmsc d«sp rw w naSnm 

xr-z npTra fK9 : mos mo* row parn |n» nWv in Tia w :o 

ht; *s v naxmc \tim « x-; *x snri* riS* -pi pi m*s rr-ss 

;x^ '-jh jma rr&p tcnonta di!*s -s:- rjj«i rnta&N •£ kdo 

rraij ori* f?s TK3n njwi rmcphc »9 vb n~ -jin xvpz ^2 mnrw 

'ip£> ks*c ms njnnnK x~ stem no? diWs x~ k5md njnnK pi 

ram ditdp no bz thee 6« mvr 1 rrfa a wn pnan na p fri uiii 15 

^ roaa na rwi onjw :-• -'•-; * -'-" "-' ™; nVs tbm pu dm 

crn trnoi mos ids pproi 6 tod nai ft msa to 1— ©5 fpeoi 

nwft croc >:a Tin P- ncnna» nc r: ejStop mran mc pinna mw i^ 

pa*n ^n* ?=«* ft*9w wop no b ofa^ lac tot i ifecpi :trnaa 

ipa ftai pmo v-;\v n~i xi> nfr pun pi» ps r6 |*mn r;: nao ao 

axpi aea |d hprfttc »a jrar ft noon jd n-2 --•:- to r? x~xd 



1. 15. Baba kamma 61 b. Differs from the printed text in omitting 
IpTTl after D*PD, and in inserting Bf*T3 before C % ~"> J' P'J'. Comp. Tosefta 

6, 2d. 

1. 17. TDD] Read "pOD. 

1. 19. 7W. The phraseology, which is different from that of the printed 
text, seems to indicate that Hefes had another reading. 

1. 21. . . . IN . . . N£E] This sentence offers some difficulty. The 
most obvious solution is to emend *S to [K, and to take CD"* in the sense of 
custom, manner, for which Hefes usually employs the word l~~NV see above, 
11. 12, 13 . The translation would then be mTJ'Z '-".": DTW TOTl So. 
If, however, the text is to be left unemended, we have to consider the words 
"N "'*" }D as a gloss or parenthetical phrase. CD"1 would then have the 
meaning of he wrote. According to this explanation Hefes wishes to convey 
that the inclusion of wood and reeds is to be derived from the word 'S. 
As this explanation does not involve any change in the manuscript, I adopted 
it in my Hebrew translation, in spite of the fact that it is slightly awkward. 
blpnpN] Plots of land not for sowing. 

L 2 



126 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

[do]p bw mo pi V> onx^x 06* *]h n»*pa *]h sm ndi ^n mwrn 
n»pn ix to n-D^ poiw nnnv fei d*33n ^ ?3-)?o pi nmp ben 

2b 

Wib6n f6a mm : nayn nx rani li^ar* m^n is yro^3 ii*N.n in 

it* o s*i w px '•aa rama rtnpe Bmraia fop 3131 terrm nnrais* 

mx "j5h pa ^333 ins* pma }m *W3 nnxi msn mx N3n iipi niia 

aw pN *va '•a pirn p»n jn neks *W3 p?w mxi onxn print? 

lini pywB* soynoso & ps *a miy ni 33Niix gshson pyc^ fro fops 5 

pyEB* *itf mm plan ;o naxnanox ddnp^k *-iy na 11 ji D3s*n^ ^k 

mfittitfi n»n ios*n toio ««n s*DNap apna laia nnsto nnpn 'ipi 

n^E poaB s*i ^dd ini io33 faoa» rail am ruipe *iiann bitn 

irx>ii ii ek k3xtt mcpi wis* apian s*t d^ni Nina mrm liapi 

nap iriK pew is tisn Nin xm xm on xnn pw o\n Kn3y3 mi 10 

pan \>vi nopan ton ^nb* n^ni s m on p« S033 ins* p3ia p« 

1. 22. Mehilta d' R. Ishmael, p. j"^ (ed. Weiss). niD should be changed 
into niD, as in that edition. See also Ohalot 3, 7. 

1. 23. Both "p310 and "]31D are recorded. But *]ina (Ezra 6. 4) would 
support the second reading. 

Fol. 2b, 1. 1. liwilK] A corruption of |i*W|5]N. On the other hand yDSSO 
may be retained as a variant instead of the usual ])Wft2. h/X] This may 
be a scribal error for DPN • It is also possible that one of the nine was not 
included in this category. 

1. 2. ^lltCX] Plural of (_p.l, used here in the sense oifine. 

1. 3. '121 DnS*] Baba kamma 84 a. The printed text has twice 0*3 
before DnX. |K] Read pS*. 

I. 7. Ibid., 15 b. '•IDn and v13"in are obviously scribal errors for "HEN 
and vaann, respectively. On the other hand it appears that in the printed 
text the sentence K1H rWTOK OD1T3 SoS* 0"0~0 *^*D 0H1 , which interrupts 
the logical sequence, is a later insertion, due, perhaps, to the Saboraim. 

1. 9. Ibid., 84 a. K133 is a corruption from N~)in. The other variants 
seem to be genuine and are mostly superior to the readings of the printed 
text. 



ARABIC TEXT 127 

xr^fro plan xinx \mv tmxnbx oWa |iy»^ ^y K'lynDK |« nexb 

ta")B>* pa t»j *a mm 'b» p« *a mo *inn»i>&a nnno Taa "jin *a 

jnd n<?Nni?x [ke^x *s p^wta Ti^Nn non |jo»S>k i>nK nxpn BDin 

p 1 oh pyosy bp jn neks *]W D-in^a *]in i>i2P jy pjw K3«n 15 

iw»B» p« *!>« pjw p*opk pian ddd^ |ni py»trf> nn^a pun 

en w 'ipb onn^a *]in fy \)yvv "nan pea "jin nba i&un xoaNnn^ 

f^e^^o ^tk «b ini rrb pu»i» 'n^* pnai? n snnn k:h5> m»TK 

p-o "i K^m pia td ropm ^bob n^» p*nDB>» p pm *p pm n*i> 

Tina yiyn d^d twi in»3 T>nn yn nb dik im* afe po dik 20 

ddp^n wm^ Dn •' , irv:n dw d*bti xh 61^ ibbn in*a 

■''asmm -nrota y^n^N 6ta ^y tan^ota :^n 

ImdAk snn >a xni>ya dt^ d^ nynp n< ^in* ii>N ddp^n 

•nvu pnynei anna ywp 6 khjd KiTVJ *a k5>i 'iw pna »a «i> 

[n]ND^N3 ppys tj nm |N3 shn sjm 4 n:» *5>i*£k nynpta 

[m]n«vi u'orh |D bav «h "iinta on* }« "]ini> |nd:n!jn nNEa wndjk hdjd 

[p]y^i ansta |N3 jcsne W>ni '31 b»k riN msy to* -oi 'pa -]h p naa 

1. 12. The word plfiO evidently fell out after NiyriDN by mistake. 

1. 14. 13 Din] This word is best taken as fifth conjugation, either 

9 
imperfect third person singular feminine, Jal'j, or infinitive Jo^lj = 

arbitration. The second conjugation is syntactically possible, and perhaps 

preferable, but is unknown in the sense required here. nXpn] Plural of 

ks>$ (from ^.) a faithful man. For the ending comp. jj j, J C. . 

1. 15. DinvQ] The signification he excommunicated is recorded only by 
Dozy. It would thus not be unlikely that its occurrence here is due to 
Hebrew influence. 

1. 16. p&WN] Infinitive fourth conjugation = to cause to come, or to 
appear. See Dozy. 

1. 17. Baba kamma 15 b. The superfluous X after fen!"Q ought to be \ 
Instead of plJDID read p^DTD. The rest are genuine variants. 

Fol. 3 a, 1. 4. '1:1 Ol] Exod. 21. 28. pyi?X1] After the y the paper is 



128 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

UIBBW "OKI *p1C D133 '\pb nn^N Dan *a PWNDn» pa"&N1 plI^KI 5 

din tnd n pnn nii3Q pnn new spifc oua moa p*m a*n pnn 

t>yi nrwu i?y rf>£> pn d^d bin !?yi |B>n i?y din 6am cftp p?a d^wo 

d^to nni ota PT3 d^o t^d nmjo 5>jn mtm 5>jn naiK>: 5>yi na»« 

tAw n.ijd onna^N Canada jd nnNi 5>a ^y a:*a n^n hnpbm pn nrn 

nowfe Tin^M bvz bnv ;ndjn!?n *a i>ya *no tni^n yNUN iSnai Dnnaa io 

jni :nwa wn*a ^yi rpni nona ns^ nwjfc 'ip£> n^np iSnb ay nta 

[N]oNa pm T^na n^y nn»aKn» ^>ap naipN in* nanax nin^N Nnn yea 

[ijtnpni niDD na» pa nsy n^ ny m»np nn TW 'ipi? N^a nya K»*a 

lmwum main ^ya imp i^y new nia ron»a i:nui lans? esnpiD 

pna noyra ^y ntw no an n^c ny pnn pai pnn n5>b> ny an pa 15 

ni^a na>y n^> n:n»a unm ionc pnpf* wn icnpn mao wn nao 

an nbv ny pnn pai pnn xbv ny an pa inwrom mam ^ya ionp 

yNa 1 * i?a nx* xb anp^ N?oNa iaiao k^n D^n^D pat? »ai> nii?a ncy n^> 

hn in wsn hn 'ipi • enp^ man -tarn in maiw nono '•a n:»n ppm 

W« N^K ^ pK 'tyh N^N ^NaUN^NI ^nJD^NI niDDD^N S?DE"D fflPKn 20 

torn off. As this word represents D^CO, there can be no doubt that )'* 
is to be supplied. 

1. 5- panPNI] A dialectic variant for the ordinary ^jllT. See Dozy. 
'131 D133] Tosefta Baba kamma 5, 8. The reading of Z., confusing 3"n 
and niDD can scarcely be defended. See also Babli Baba kamma 48 b. The 
variants are insignificant. 

1. 11. Mekilta d" R. Simeon b. Yohai, p. 135 (ed. Hoffman n\ See also 
p. 131. The former passage which practically agrees verbatim with this 
one applies to a different case. It is the latter which Hefes had in mind. 

1. 13. Baba kamma 33 b. See Tosefta 5, 1. There are numerous 
variants in arrangement of the sentences as well as in individual words. 

1. 19. HDID] = i"J* which is an excellent equivalent for p"Q. 
?Cm] In this manuscript n and 7] are quite different from each other, and 
the copyist no doubt wrote 7En s . But the sense demands 7EiT = A^p 
should be left alone. It seems that in the first manuscript of which the 
present one is a transcription n, n, and n resembled one another. 

1. 20. niDDET'N] w-y~+* usually denotes castrated, but it no doubt 



ARABIC TEXT 129 



wtxn nx 66 ibbn Du:nn:Ki mo^im mopi pp ninni* pjd new 

"■win i?i bv^ 1 ? myi rvv |n nbv np nini>K ann ;n:j [so *n«M«n nx ix 

nn^ n"n wk pnav^n n-jt^ 'ipi? rhnp an f?z i?nps najD pnwD^x 

*:ao runs ^a:6 n^s pnuvsn w fcrcw """imnw «h rw *3 '^ 



3b 

Dnnn n^n nx 5>aw «5n n^ip nip ^k dv^i *noiyM xinp 
^Pd^n nsonnD^N fyn >a n^n b)pb$ n^nai n^n m yssn^K 

'3G? DIpD i?3 "IT^X i EK 'ip^ Nilio N^ ibi^ t& ^NH ^ bfcO fc6 N.T3 

jj^^m awn niow nnw ntaa nio\s nna ta&o «i> bmn t6 bw tab 
-\:b 162:2 znnnn i? anss? 7*na )2 mnsn -£ ona*^ ny jwoa 5 

rmp iW> 'nmh rb2: ^ ta^n nS? K^nn nn«om n^i TWa -ipfe 

!?n "VKD fD *-qs *pJ "wn i>ym • Kn^irf? smai n^nns nN2«nni 

nwc^K "oyx nyio^s ninta nn 6v ma&ni>K yKi^sn Twaon 

•oya "jim ejnyo "V^n nmi>K 21 Kny^ nr^ &6 nxt^io n^y 

maw nDNtn^K Nn:» • nD»a njnota nin^N an noTN^Ni nnta 10 

nkA pa |N rnn^x ^npi ni?DN3 nn rr»s hk xhjdi n^na n^y nin^x 

represents here DDEtt. TI33PN1] = f £zL which stands for DI^TUK. 
"01 ^ pK] Mekilta d y R. Simeon b. Yo/iat, p. 131. The n in B^Nn and 
HCWn is to be deleted. 

1. 23. pnDNpDPN] ,^U* = gamblers. But as this word represents 
here fHDXNn, I translated it accordingly. The Hebrew equivalents would 
be DnnnO, D^nynO, or trpn^D. 131 niP] Baba kamma 39 a. 

1. 24. /6/V., 41 a. The words 1 niVD 2 M n "U'W are omitted here. 



Fol. 3 b, 1. 3. N,ni>3 tfi?] This is a further strengthening of fy3 of the 
preceding line : the prohibition of deriving any benefit applies only to some 
cases, not to all. To read it as one word Nn?DSO would yield no suitable sense. 
'131 niy^S n »K] Baba kamma 41 a, &c. One ])D'^D2 is to be deleted as 
dittography. The variants are insignificant. 

1. ir. i?t$ s nX] The paying of ransom and the killing of the ox are 
regarded as one point See the passage from Mekilla quoted below. 



130 HEFES B. YASLIAH S BOOK OF PRECEPTS 

;k nhj»i • n^aa rbnp m ;^a tnvNp iW p* ;*o nvap r&ya 
l^i hn kpijbi • ppknofo* piy nDNpN nhjdi N^Npn» i> nny^ HV 
*iny» *v:6k nu-6x an ar^ h!?k nenb :vkwk .i jraba n5>N» pa p 
;nb tiddd^i s^n^a ntfp 'xj hk ndh:d 5>wS>k jKyua rwu^Na 15 
p* is abw bnp jx aa* £a amxp 5>inp»i>K nroA p* B^>a i>npa nuj 
i)& pa anan np»n 'ipb niwo paa p n^ nnan pn p n^n n*na 
nx b!?^d too any T"i* P*t orn any "p* nyiB nyiDi> an 
|n\a w»n am vbo b^p b^d nyiro naian na a^D wk am naian 
p nbwn nyin p» *vn b5to am ata pra a^» nyis yi>a b»b6p 20 
jy nmDn p tibbi nasi a^n b* ksw »no a^o am rr^yn 
nrs maa b*i nrai nn a*w b* naan p m^ai nm»a a*n» 
row hid maa naiaa &6b> an nm nra a^n njiaa nyvo moi 
nmm a«n rutaa an nmon p maai nasa a»n naiaa xbv nyio 
nsDj amn ni? p ^y amn *roo a!?K nynt^N A naan p maai 25 

4a 
£>n an* jk n^d:n ^npa ntbam a^a ntban^ nra 5>ap n»i bek p 
nd kdjpSjb mo3D^« nn bAk jkb woannaK Nm» in pnna^i mn 

1. 12. p* 1 ffcO] The word BP was omitted between these two words by 
the copyist. 

1. 14. pK] Read ptO. J I* ^1^ is the ordinary expression in Arabic 
for casA. There can therefore be no doubt that the author meant this word. 
See below, 1. 17. 

1. 15. 'if 3] All other abbreviations in this manuscript are either biblical 
words or frequently recurring terms like p? or jl. That C|¥J is abbreviated 
seems rather curious. Is it through the influence of colloquial Arabic 
where nus = v a^j ? 

I. 17. p&O] Read pfcO. See above, 1. 14. '131 iTC'En] Mekilta, p. 93 
(ed. Weiss). The variants are insignificant. 

1. 21. Baba kamma 44 b. Comp. Tosefta 4,6. The four cases that are 
enumerated are not in the same order as in the printed text. 

Fol. 4 a, 1. 2. &ODann3K] ■= U*Ul*l , the literal translation of which is 
naiDn . It is used here in a more general sense, and is the equivalent of 
BW H*3. 



ARABIC TEXT 13T 

'•)> naia ds 'ji nwbw h^na sin ma w dsi 'pa r&*nr&« rvby nan 

'■» 'ipb rr6snn» ds^s nnbn iina tt dib£b> hono '31 'a* p is 'ai 'y 

pdsi m* kSw nr nns nr d*^ n^^ n nw nyio bis nw 5 

npya p&« D^iyn 'ipi? n^n Dasnbs p -rcnm vbyaa nyim ;voe&e>i 

D^yan ^sa inntyn pi n^a yarn o^yan yaa mnw iy W» nic 

"W* 1 ny iyiD W hot pa o^yan yaa sti p yea pi n s a »aaa s. 1 

Msai ;iE>sn dp dw yaa vrrpyn p n^a yaai D s i?ya *aaa inrpy^ ny 

nny fm nvny 'a iSvs nn ^^n dv dw >aaai wn nv aw 10 
bis nry^s n 'ipi> nnn^aia nbar? d^ is v6ya ia-i»B» sbi sdsi nns 
w 'ipi? s^snnas sniDD wv vS>ya d:i *pao s^s nnw ii? ps 
nn naian p niua Dni naian ns nbwn iyi£ n»i Disn ns map 
a-^ *Ta 61s nns i?i n - ^ »a itapi : naa is pa pi rovo paTi njji 
sn ':i nvn ca:S> naia inpn sb bis sint^ai ms *Ta s^s ws is 15 
&w n-a pn»i»i> fine pania i?as din *Ta pnoioi? jyna pania ps 
by sin nvn na»n nov m» rr»p?n un srn pi n s prn bs s^s ibspi 
rw nsa ds sDsa *vw nnnn by mm nns psi lamn nns mn^n 
fnia s.t hjd ib ids ds bia s 'ipb nova rrv ;s pn n*a Dsrbsa vby 
]brh "1DS31 vby n^r p n»sa hjd hsd jnia s.t hjd hsjd ds dsi hjjd 20 
IDvni : pn n^aa p niDsn pjs pn n^aa ^nb mcsn vi?y n^v no nw 

1. 3. Exod. 21. 29-31. 

1. 4. il^Snno] Read nvSnntt = £JJI£-I*, as the meaning demanded 
is corisecutive. 1D1 JVJirP i] Tosefta Baba kmma 2, 2. See also 
Babli 23 b. 

1. 5. Mekilta, p. 93 (ed. Weiss). 

1. 6. Tosefta Baba kamma 2, 2. See also Babli 24 a. Instead of DP1VH 
read tbwb. 

1. 11. IS] Read [N. 'iai "ITy^S i] Baba kamma 45 b. 
1. 12. Ibid., 41 a. 1. 14. Mekilta, p. H"X (ed. Weiss). 

1. 17. Sanhedrin 15 b. 

1. 19. Mekilta a" R. Simeon b. Yohai, pp. 132 f. (ed. Hoffmann). The 
variants are insignificant. 

1. 21. new (first)] Read rw. 



132 HEFES B. YASLIAH S BOOK OF PRECEPTS 

i>a kj^k no'b Nrtyxs axpy nynr^K amain nb K^ya a jaa bpsbm 

nN nyaon 'ipi> ni>py ihi? brfi N*Ea nariKS b>.tio ktuq "pan r6i>K 

nsrara rown -13210 nhjoi dhk^ tidd ism din* ^^d mraa nan 

moo wm din wd "noa nan n»na n*ya»n 'ipi> iW nSfia 

n-uo in* &nxn NExyD nan«s ntfrn pyb* na pV p KfUDi ' d*db6 



4 b 

roian ddi yamn n^n nB*j&n 'ip^ N^anp «ma in* ktip in* 

ina*- 'n^ xnjDi :d*»k , S> -non i:hi din wd nvaa p^armn n*ra 

fya ansy w ym^K jtya pai> nhjo nxj*- «»*» nranx ma ik»-i 

nsran "-d [mam dndh -ib&oi naran ••Da na«ta nwvn 'ipb roeawrfoc 

pn nu rr£p Nraai dw^> tide w>n din otd mraa nan nana *xb 5 

niena nani? pn iva n^p 'ipi? xa^y ni^ n^a D^yanx nipS>D i^n idk 



1. 23. Tosefta Baba kamma 6, 16. See Babli 56 a. 
1.2S. /fctf. 



25. 76*tf. 

St 

Fol. 4 b, 1. 1. N^Tft] This word may be either Gito (fourth conjugation 
of (_5.ii /?£ molested, harmed), or l_"o .* (fourth conjugation of (^1* he destroyed). 
It is, however, more likely that the former is intended here, as the latter is 
specifically connected with destroying as a result of vengeance. See Lane 
s.v. Moreover, no adjective or noun j^ is otherwise known, whereas 
Dozy quotes i^a vem'meux, mordant. It seems that it is used here as 
a noun, and that NvNTlp specifies it. I have translated it accordingly. 
'*uJl riD^n] Tosefta Baba kamma 6, 17. 

1. 2. pia* 1 ] Either JjJo he substitutes or JaIj /*<? gives would suit the 
context. 

1. 3. an^] This may be either the finite verb Cj>>-^> he gave to drink, 
or infinitive ^j>,jL. In the latter case it would be parallel to pa?. 

1. 4. Ibid. The printed text is corrupt, and an entire sentence fell out 
through homoioteleuton. It should be emended in accordance with this 
quotation. See also Babli Baba kamma 56 a and Gittin 53 a. 

1. 6. Ibid. 



ARABIC TEXT 133 

NpINn N3 s 3t3 KTODI Dwi> llDft WH1 DIN S ^1D T.D3 p*tm pi n'a 

pnm pi n^a nwin kb'w pis Nan 'ipi> -jh *a [mate pi ra pNa no 
ien DNDn^N fin an&rc khjdi dw wa a«rn din wd iras 
N.T^y N^a r&iK^ niron nW .inid N^nN p Nn*o *u»m jTDpnn 10 
pnm pi rr:i mana n^N *y»a naiyn hn inn»n 'ipfc i^i nfea *a 
Dwa hjd niDni> ninu D^sn «m»i cdb^ -iid» wii din wd moa 
im ni? nan: p my in nanare yir ^did ktobi : nana* 
NmEi nrre^ Niin^ "UNnDD ntodi • npnnn in nDa^na iTOno ninj 
nyaiN ^ p 'gw i dn 'ipi> n^yi nana*!? a: 11 Nm nmitp ddn3 15 
yea 113 pian f.i i^ni dw wa a**m din wo naa ddn n£>yn Dnai 
iyni> nani? ip&> ny -awn nphn yaa nan ^ in»p fjaiam nan ncna 
:i.in in dvn *r Noni* ^did nudi j A i^d i^ni nani> nny yivni 
nuiB> enn Ya m*jon nN n^n 'ipfc ih!> moaNa |d^n t« in 
Naii nb noajN p n.yjdi : dw wna a«ni din ^id ntaa ppi 20 

1. 8. ifttt, 

1. 9- DNan^N pya anNV] This is an awkward phrase. Ilx=>. is usually 
the plural of JiU. which denotes judge or master. This does not suit the 
context, as the phrase can scarcely represent pi n>3 riw, for y])2 would 
then be quite unnecessary, and it would be against the Arabic idiom. 
In colloquial Arabic L*x&. is the ordinary word for physician, and it is 
possible that I$l». is used in that sense in some dialects (comp. I.>IC and 
*\jj>- a servant). In that case, however, it would be required to delete 
anxV. Moreover, it is likely that ^5l&. in that sense is a modern creation 
based on European doctor. The best solution appears to me to take the 



O- 9 



N of DN3n to represent a short a. The phrase would then be (JwO ^s-U> 
*XsJ I = master of one of the sciences. Hefes advisedly uses this expression, 
as special skill is required for this kind of operation. 

1. 11. Ibid. 

1. 13. in3] The text is rather obliterated ; but there can be no doubt 
that inj is correct. 

I.15. Baba kamma 55 b. The variants are insignificant. 

1. 19. Ibid., 59 b. 

1. 20. NaiV] = u-£k a vessel. 



134 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

na niapa 'ipb na HNnba ibi fs ya^a hd^ aba DNabN iboD *a 

NypNi nb fNvn b*p ,y baNan ;d NnaDi 'ai din wd Titaa npbo Nbi 

NnaDi 'ai chn mo iioa nTDyn Nbi lboa nbaa 'ipb nb*&* aba 

idin.i &ron 'ipb *]bnb nbnpa nna oaa bnpa iDNba : baron | o 

*an dis>>d din >ndp una irobn a^n nih paan dn aim n* lmbtrb 25 



5a 

n^a a^n a^n infe *nd 'ai "py '•an anna nam ihni 'a&> a«n mbip waan 

■•ai nabND pn *a fNvnbx idbn nin nrb^ ND^a pyop n bNpi d s d^ 

ibn Tai priobNi p^td^n anN* pa nd^ n,nn^DbN p*n s ai nabND -va m 

ppab man tw d^pd ba ppraa din nrybN p pyop i rpn onan nyaiN 

pani^n nvn paa nrbi <nrb ban jd maa ppab Nbi pnab baa a^n pnob nS 5 

byi nyai byi nanw byi na"»aa byi nn*»aa by maa bairn pn by nypani 

N'b n^n jw mpD bai pra »xn ob^o ani ab^ pra ab^D nyiD nta^ya 

byi ab*^ pra ob^D bann bvi j^n by an-os? b^ naw -ran paa nrb «h nib 

ab^ pra nbt^D nyiD nt^ya byi mrai byi row byi na^aa byi nrraa 

pra nb^D ban by din pans n din pyop ii nrybs* i pra ■•vn nb^D ani 10 

byi na^aa byi nn^aa byi ob^ pra tab^a bain byi ]wn by din Dam abc 

nhbi pra ^n Db^D am obtr pra ab^D nyiD nt^ya byi n^ai byi nwa 

^a Nab nDtxb ma pnsnabN pin jn ^y bn 11 n?:di 'ui Nnian riNnnn 

1. 21. Ibid., 28 b. 
1. 23. Ibid. 

I.24. 1DNbN]= i*5l. 'lai N^n] Kiddushin 43 a. Our text is 
corrupt and should be emended in accordance with printed edition. 

Fol. 5 a, 1. i. TDy] Read pDy. 

I. 4. Tosefta Baba kamma 1, 9. See Babli 14 a. 

I. 13. nNTinn] The first 1 is above the line in the manuscript. 
T-Jisso is second conjugation of ^.i he wrote accurately. See Lane and 
Dozy s. v. It seems that the author had the word D^plH in mind. The 
reading yylojis 3 warnings which is textualiy possible does not suit the 
context. 



ARABIC TEXT 135 

i?pDjn -ii^ innn nEnan nxi 'ini 'an nw tmi n« nnm ':&> r\vhw 15 

nn^ p D^yan nrvco n»v v!>ya n:n !>pd* wn ':b> nsyfei onpya 

n^^N f^nsy j» npsn hjd 6 n:» ih yon owta nan ytapJK *ipi wn 

nijna ni> natsn nn^D ni? nnb nun pnn onip n^ t^yanx 'ip^ ^Nr£x 

Niw ibxpi di^d: ot 13^ ^^ wis na pn^ n dk xna^n *«»!> 

aaw sata *a nxn*p .Ta b« ^>tk n-w ^yan sin: wnr6 m« k^b> i 20 

mn« Na^»o wo nn aipj kS? *a wn pan xpi "tnina nn tnaa 

■•an ^ nxon i?yan aoaa »sni> n^my* s kek tth n»x n^p ^ 

w p^ wtttn ji> n^ KHpEn m ann *a*D 1.-6 dk ton n^dp na 

*ruo i^x nyn^N 'nwaa 

feya pu&k |vy jy idk ™ moa ^toB* nyxoa n^aa tiid a:nn 25 

■tfroiw aaa ^k puta anp" 1 w ana feyi i^nxs nik^x j» rnnw 

ni:^ nan> nn notn ^y d.wk nyxo^N tvp *hd™ noi^ torn 

;wnN ^y m» yv^ i&n» f ?pD^K n^Nap noi ;hd mDioo^K dken^n 

rm»^ *bv "inp s fxi nrjrata nans dndk *uy ^pxata av s i niaaiw na-i» 

1. 14. Sanhedrin 2 a. 

1. 18. Shabbat 15 a, Sanhedrin 41a, 'Abodah zarah 8 b. The sentence 
about HIDJp, which does not concern us here, has been omitted by the 
author. The other variants are insignificant. 

1. 20. Berakot 58 a. Our text is much shorter than that of the printed 
edition, and the variants are interesting. 

I.21. "KTina] Read "NTirVQ. WD nn] ReadfiOBin. n^HN] Read 

1. 25. ^ajl] .'<-»£• was hidden, concealed. In Sa'adya's translation of the 
Pentateuch aWl was absent is used here. There can be no doubt that 
V£ is the accurate rendering of Hebrew u?V^, and I therefore suspect 
that aWl is a corruption of "031. 

Fol. 5 b, 1. 1. IK] Read JN. 



136 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

mnta y^a nan nrb -laaM nnjy n^nan maa i-n&on nxbi irons? 5 
Dxi 'pa "jton pnn^a nNDnta niDD ^n in^u yvio ^k naDyiw n&a 
':) pan tfaro ';i myn *apr iaoDi 'ai nxann njnw ':i 'yai 'sy 5>&nt5* my b 
'ji nan nx Knnm 'ai nsA n&yyi 'ai ia^>n i>a nxi 'ai Din jci ';i [nan S>am 
'ipi? DNan^K }D n^Kj&K npaNata myn *apn bnpn *a>yi 5>k"ib» my 'ip w 
nas^a narrn ni>na pmao it ipki ^n^a mnmn myn ^1^ my 10 
p *in p n^a mean bnp no i?np £ni> ncxai ^>np 1a K3£> na nvni h'ran 
vh) nan obyai 'ipi> ^o«a rcna && Nina nan n^yji ncni pn n^a 
nna p« n&N span n« "»P5& pn nu mn itapi n^a nira n^ynnt? 
inm pmoa i^k nn nnma nnr nnay p« nnma na»* p« nnma 
nnma ^ not* nvrwa pam i^k nn jnvpD taain fn*p» o«pb 15 
KWian ^ax nnma na^ b» maa dv naaa dv m»it^ ^y Kan bax 
ninn^on ^ax mina mr may b» nisa D s ann mtn^ wn rotno 
nvpo buib inm e^an i?a n5?i nan nan ni>y:i 'ap pa*n i^k nn mua 
n^n pa*n pN S>a« nnma on b* w«a pa*n i^k nn nvpo D«p6i 
d*»b6 anpn a^n i>y k^k pa^n p« ba« mina a5>n b» dw!> anpn mn by 20 

I. 6. Lev. 4. 13-2 r. 

1. 10. Sifra Wayyikra, section 4, 2 (p. 19 a, ed. Weiss). 

1. 11. '131 ID] Ibid., section 4, 15. The word "12 belongs to the 
preceding sentence in the printed edition. ia] Read p. niEXn] Insert 
prO after this word. 

1. 12. Ibid., section 4, 7 ; Horayot 4 a. 

1. 13. Horayot 3 b. 

1. 14. 1lTn] A scribal error for Win. 

1. 15. V s ] Insert n*13 after this word. 

1. 18. min] The word N^N must have fallen out here, for there is no 
place in which this forms a continuous passage. From 1"11H onwards is 
found in Tosefta Horayot 1, 7. In Z. the sentence about a?n is omitted 
through homoioteleuton. 

1. 20. CEB^] Z. has D^E,?^. But this seems to be a genuine variant, 
and the reading of our manuscript is perhaps preferable : the eating of fat 
and blood is forbidden in all cases, but the court erred and decided that this 
prohibition is to be restricted to sacrificial blood and fat. The confusion in 
Z. may have arisen through DW^ in connexion with P13D. 



ARABIC TEXT 137 

'ipi ?yn fax nn Wtibwiw 5>ua i?y k^n pn^n pa bx mina i>i:a b» 

itan nivio tfi>i ft rim 'ipi? ft niro no^ n»d *]in h?a*a ft niro ^d 

tfi> trap ni>ya to vii>K p nwyn ai? n^N 'ipi : pn nu hive «h 

parn pa 'ipi? ma ■ovn nyup xniwa ^y tfiwyn nbta n:y aai Kino 

am natfta iron -jin jd nx^n map i>yi n-D uvw nm i>y k^k 2; 



6 a 

n^DDbai svinxii^Ki bn xbw inyi noan pion ^nhi ama^n 

p khnid »a xi? n^n rnr may -nw imp »bi \2ipbx xnn s a nana 

i^ by N*nn na& pin na^oo \m ps im^ nurnp i>ai 'ipi> nin^ niamp 

nnna hi^ed W *T»ea wnta en ksw mr mny nwi niron 

*ttai in* wm ^xnn i>y vp ro^o 'ipi? "piDiw s t vtan pai |k an 5 

■•apt laiDDi msni? n^nvion my 'ipi? my^K -m f» i n^y *iin i>ya aa* 

NnainD nmiw m&n p^ jk n^i n^^ nn i>ipK> pn rrn pso aw nn 

nnyo -ab i^ai nnttoa n^iy nvi inn; |na 'ipi? nnaiw nna ^k nrwrr ^a 

neni jiavn ft 'oai? 'ipi? n^ND^a nm»i>K nm ^k nn^ n:xa nwta neni 

*nuno wbvh pin 'ipi> arnaxDy vim ansa *£np*a ninth pine- 10 

*rtiD niw nyn^K 
ai>y an ^ini? ansa nNvu»i>K pyn nihd i?yaa ke^k spp ^y nam 
hd&o hv n*T i^a Nrvnv tvk&k jd *omy rownp *n&o }n nNDan 
ny^i nyn^'Ni nm jo dn?^^ n^N^i m^N nnn yviro ^a nnnn 

1. 22. Sifra, section 4, 11. 

1. 24. Tosefta Horayot 1, 8. See Babli 8 a. 

Fol. 6 a, 1. 3. Menahot 92 a, Tosefta 10, 9. 
1. 4. /£*#, 62 b, 88 a, 92 b. 

1. 5. Ibid., 93 a. The reading is slightly different. 

1. 6. Sanhedrin 13 b, Sifra Wayyikra, chapter 6, 1. 2 (ed. Weiss, p. 19 b). 
The passage is abridged, and R Simeon's view is given anonymously. 
1. 8. Yoma 35 b. See also Tamid 30 b. The variant is insignificant. 
1. 9. Sifra Wayyikra, chapter 6, 4 (p. 19b). 
1. 10. Ibid., 6, 8 (p. 19 c). 



I38 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

nnp> [ki hdndn ijy na^a rrpsai nT$n£« nans jiotk ^y 15 
n&raa jv dkdk!>n my izinD^ no^ota nan on^a nt:n^ y^: 
nai ':i [nan nph it tedi 'ji k snin ik '31 'an* k*sw new 'pa r6 naa^a 
>£a»* n? n^ Kin nr\x 'ipi> s*ata rinp»a khm 'ip kok 'ai iai>n i?a 
no^ ]vvb oik Kin **■ £nh vnta « niro ^d nna npyi '» itan 
i\n^K « n^n vn: i>y pkp k*!« |5>ni> ni»Kn vn!>K no vniw « nx h«t5j 20 
vi>K ynin ix kend vniw ft k^k raa S>y pKP k^ p niEK.n v.~6k pjk 
lniynvp xb) vbx ynin 'ipi> nseaa in nnanya *Snp*a maun 
cmns ii> noN^ k!>i vi>K ynin bib ibbn dw lb now i^dk |§d onnK 
nd^ kw 'ipi? *]in bap si? Nabo mia ^d .Tby a;* kimkb jKanpiw anni 
Kin n^y aai tid ndkd *Bvnn Kim NDnTO kS>i k*bw wm Kan^a 25 

6b 

j» nanp^a nanp p* d^i nabo jo yba nn mbn ruo *a fNanpba 

N^n pi wirrraa nay n.a nnsi Nt:n^ n^» |na 'ipb n.bn nya 

nw Ka» k^i na toao n^» mbrnra nay na nnxi xonp 

iT'by are my nab?a bm npi nnan Dnpr^K KDabs* xoax jk kdkb 

n,a nnKi miwcD nay&y nw fna 'ipb noNybtf jd nnKia fxanp 5 

ns ku» nw |na aon n,a nnKi inbnao nayty Knwn pi Kt:n 

nn« ^y ajnn *nao nba nynt^x : mnna fcwjm 

I. 17. '131 n^N] Lev. 4. 22-6. Hi] Insert jl after this word. 

1. 18. The first p2it is in Horayot 10 a, and the second in na. See 
also Sifra Wayyikra, section 5, 1 (p. 19 c). Perhaps NV^Nl fell out be'fore |S"lA 

1. 22. Si/ra Wayyikra, chapter 7, 1 (p. 20 a). See also Keritot n b. 
The part of the Sifra not necessary for our subject is omitted here. 
Otherwise the variants are insignificant. 

1. 24. Horayot 10 a. See Sifra, section 5, 2 (p. 19 d). The variants are 
phraseological. 

Fol. 6 b, 1. 2. Horayot 9 b. 

1. 5. Ibid. The word pa is omitted before ITCD in the printed text. 
But see Mishnah 3, 2. 



ARABIC TEXT 139 

nxaa spy En Nnjy n^mota pya feaa anno KBax six n»«yi>K 

Nnoan *fe .tt n^a non^ i&reta in ryoiw |d s n3N maonp *nao jn 

fKaiK *fe nyav«a xnm jd dndk^n xrn nTysfe yiio *a nam nn 10 

yu asa Nnon^ ynro hdndn i3y v«^k nvi nTyvta rmo 

-iaa*B dnen^n nb na3nD*i n*fe nnp^a n»atfe!>K paanp Dn^ 

n»Di '31 'on vfe ynin in ';i pan oyo n33K>a Ntonn nna* pa3 dni 'pa ni> 

'xi it n« ^edi '31 &>aa dni '31 nafe fe nan '31 n»n» iron nph '31 n* na* 

awa* n^pa *fe a3 , » pnpta ann '31 iafe fe nao 31 tbnn did jnan nph 15 

p n^a aonaa fexyfe ndnd ^fe >s pi nu aonaa a6 naonaa fey 

ninn 'ipi? n:y dpnd jaaipiw 31:1 Mmpei asi> W |ao OTpa ^fe *s ano 

nna* yri |H nu nn israo tids pi n^aa n^n a**»n iwa 

p py»ra wy p py»pa namn5> ^ao n^fe in nyrasy ono 

nhn nni^ya »^ »fe a^n an* ha* |iTB fe n^yi wn ifei keit 20 

fe nuyi? p n*a mn awan nisa pi n*aa nhn a^n iDvya 

n.Ta fe 33£> nw wn i?rr\ nnina nmiaNn ni¥D fee nnx 

n^yi wy a<fe pai onnnw nw i^y^ pai nn»y npyi i^y^ pa 

7a 

ifeiw pa^a pa*n oyo k»nb p n^aa rknw *3B» nitoa nr nn 
|p K»naw a*unn nna* £>B3 Dan Nn^a ^ipra^x K>a:ta p Dat»a6an 

1. 8. nDNy«5N] Neither of these words is crossed out, and it seems that 
the copyist did not make up his mind which was the right reading. 

1. 9. TyCvN] Sa'adya has TyND. But JJU, which is a collective noun, 
is a more correct rendering of Diy. 

1. 12. Dn^] In the text there is some space after this word. There 
are traces of an erasure. But no word is missing. 

1. 13. Lev. 4. 27-35. 

1. 17. Sifra Wayyikra, section 7, 8 (p. 21 d). See Horayot 2 b. The 
reading of our text a^n NiT 1 ?\S* may be a scribal error for 1103, or may 
be a genuine variant involving a different interpretation of this Halakah. 
The other variants are certainly genuine. 

1. 21. Horayot 2 a. 

H. M 



140 HEFES B. YASLIAH S BOOK OF PRECEPTS 

tfnpfl nnx nni£>ya NKNa wab tana pan Dyo 'ipb or nab Kin 

iai«yn fa NCN2 byaba in «b |Kanpb« rr6y aa s nba byabx /soa 

^y aa* nba fKanp^N nbyaa *6y a; 1 " nbx byabx n^a Kino ibyaa nyaroa 5 

naa «nn»n wan 'ipb n¥ s n nnnyNDa ^y «h *jhb |&anp Dna» -mNi ba 

nS> dk »in inw n a*n» tkd n dw mwnnn n*n D'ann nimb 

eik pyo^ n p-naa )t6 oxi pa*n n^^ lmawnm wvinb nnx ha* 

*hia \jn k:d pmtaa aw mwwnm iawb ina i?^ ah? ^a by pjk 

dw wxa «n nnvpia ntyya «bi nba n£>ya nna nnpya pan tam 10 

vnawn napa pamai oi»bipa ptaaipi naiaa praibi rabtaa pmiK 
ikwii nbai ^ haya nn^yn 61b bbn pn*n in-' bia"> m-w nitsnb 
dk join mm* i omn msnb vnawn N^yw Nnipa D*a-in menb 
bik py»c i pmaa ixb dni pa*n dw iniawi ixwb bia* ab 
noxa nab pUDB n^ vnawnm rawi nnx bia* xbv »a by *jk 15 
niro yn^N «nn »a 'ipi pmtaa iw taw a«n npyp Yrv nnpyn 
n^k vb« jrnn in « niro 'ipb aaanba *a p^NDn»a vb« yrin ix Kiw 5* 
jDDxabtf yi^N tnrb pn&npnrab« pnyn^ba nn^ *a nbipobK 
bs fya byaa NtaaN jd *by aam : nao ibx nynrbtf 

caaba |o n*nv tnaa tin' 1 |k dhn ip naxa nby> oh nbya jy Kna» 20 
t^aa dw 'pa rb naa^a ninD jy nay naanD^ dndn^ *bx nn^N i^anpb 
Nin jn bpabx j»vn 'ai Kin d^k r ai 6 n^n ^n KUni r ai 'tryi ^onn »a 
DNytabN p pyia nnnifna jxa no jNDax p na^ np inobxi NDabx 
NDniK 10 *tp D^i wdiTttw p baxa nxao na^Ki nitbno N»mnN 

Fol. 7 a, 1. 3. /6j'rf., it a. Sifra JVayyikm, section 7,6 (p. 21 d). 

1. 5. ilva] = 'LAS totality, entirety. 

1. 6. Shabbat 92 b. The variants prove that our author had a different 
text. 

1. 11. ""Diaa] The readings "Dla and ia"D are recorded in the 
dictionaries, and now a third variant is added. "0"0, however, appears to 
be the most likely. 

1. 13. fcOlpa] Read iTTlpa. The following word was crossed out by 
the copyist. 

1. 21. Lev. 5. I7 -i 9 . 1. 24. RBniK] Read KDiTK. 



ARABIC TEXT 141 

bnv ik tix irva tv eta pmnx mxi rnw nnDxi nn:n mas ik fex 

nbn^N fxc-r »a ik |&o blaiw fxcr *a tayiw 1^ i?n TV dS>i xs ixcr s 2 xtay 

lmnNi in^x bx jro nvK yrv jw fro inx nx 5>3K vjb!j |»^i n^n 'ipi> 

npy 5>in ovi nnp sap |n» nroa yw pwi jn» nnxn w rvan icy 

jk ndn3 ^n dbw nud rrcyy jn» nr«3 ynv pai jno *intfn n^c- 5 

Nin n!?ya ppnn -no rvi?y nva rna kicks; .-fax ^y nv mno k*jp t>3N 

ma wn? S>y pa*np nm 'ipb *ii>n de>k pip iin *a na» ^yi nxun jmp 

nxan wao n!?n ^inh dik xrvpy n ^n dk>k ipsD nxan mas? 5>yi 

J?n bw mnn q^d yaa ^n dpk n^» ^k k^ dsd ^k pao y^Dn 

[n]Ncn W3D i>3K jno im jrn* wki jnc nnx nx bx nnu iko ta nanni 10 

nbv w KtMK np }«3 H3N fxnnp^n *n« jk nyn ppnn jxs :^n d^ki 

*s ninnyi? pnp^ !?nirf>K favr&s rm*n T^xn zwa nw ni> hjn 

sapb kids wxvn n:»nn xnn^i i?ib yao^ x^y myn jsor 

)b snu ix xcn^ *6 ynu *p iriKi ••An db>k wn»n 'ipfc nana pip 

nyn> bik 6am tkd i fn Tiyn nyri rjp ii? n^y nc aran xta 15 

m» tf>N nyn^N : nanA von i^q^i "qdi nxno^ ny 

Fol. 7 b, 1. 1. jnmnX] This is very likely a colloquial form. In classical 
Arabic we would prefer ^a!j^.I . 1i*VN] Read JiTK. 

1. 3. Keritot 17 b. See Sifra Wayyikra, section 12, 3 (p. 26 c). 

1. 7. Three separate passages are quoted here. It is possible that the 
word N^NI fell out before H2*p$ 1 and before nann. The first two 
passages occur in Sifra Wayyikra, sections 12, 6 and 12, 8 (p. 26 d), respec- 
tively, while the third is in Tosefta Keritot 3, 8. Z. has nbn b& Hl^nn 

131 nbn bw n:vnm snip S>iaa. 

I. 12. ^JTlDPN] This may represent Jj^^JI ^a/ « worthy or fit, a mean- 
ing which is not quite suitable. As II, n, and T\ are not infrequently 
confounded in this manuscript, I should like to suggest the reading 
bniDbX = J-mJ1 prepared, arranged, Comp. Freytag JJ| sanctificavit opes 
suas data Deo ex lege portione debita. 

1. 14. Keritot 23 b. The few additional words in our text are 
explanatory. 

M % 



I42 HEFES B. YASLIAH S BOOK OF PRECEPTS 

dnon^n s i?N inN N ,n nnr .may jo w *a nnD nyNoa ^y aain 

manM> ryo^>N |» Y.nyi aa^ Noa naNroi nnnni rrrjnW mna 

n»m 'ai '« nrc dn 'ai wn n^i i:^n »ai 'pa cn5> naa^a cnb naancw 

ma> *a Nanan np 'ai my bi? n^oai 'ai pan naai 'ai 'nyn ^yo dn 20 

[n]y*n^N mn *a nnN&^Ni pnnaD ^n na in^d nh |n 'ai 'b» my i>a dxi 

ob £ni> nnioxn my no my fW? Nai my p now 'ipi> NirN Drrhra 

[N]nni •romri p^Nn ab rrw ny |a nniON.n nny *}n nN-iini> p*itn 

[a]man nnr nnaya oin nnN 'i>ip n,h Wn nnr nnay jo ^ »aa inoi>N 



8a 

dn n\m »£ oi>n nnmap mvon i?ao nnxa n^n ia*N in nano 

it irni nosy "oaa nnoNi it nreo ainan nn" '21 'ya nnyn Tyo 

pa^ ^y aain mo fbx nynt^N •'•nnr nnay 

man^ N.nnao naaN nNP anp 11 jn nnr nnay jo ^ »a Nino nld[n] 

'ai r\m>2, Nonn nnN £»aa dni 'pa rb naai dnonS?n nay naana[/i] 5 

♦a na *nNoi>N jo ino^N Nnn jn ^y Wntai 'tbn jp&an 5>y jnan naa[i] 

i>a fea nnvi nnr nnay '&2 Nonn nnN c>aa oni 'ip nnr nnay 

mi iwo nw N^a nnw in na^a n^y N^ao wrap rtwpn 

nyapa pnh n^y monni> n^ao nN^io ainan nn na p^ao p[n] 

nnoNa n.a^ nNoni> nnap na ry n^y pnuo n^'oi n s co mrpn Nnn? 10 

1. 19. Num. 15. 22-6. The words n&>N /a (ver. 23) are omitted 
through oversight. 

1. 21. pTUD] Read pTlJD. 

1. 22. Horayot 4 b. 

1. 24. S*/re Numbers, section in (p. 31 b, ed. Friedmann). The variants 
are phraseological. 

Fol. 8 a, 1. 5. Num. 15. 27, 28. 

1. 7. Sif re Numbers, section 112 (p. 32 b). 

1. 9- n^aO] Read D^aO. 

1. 10. Nnn?] Read ),W, 



ARABIC TEXT I43 

bx n4n % rtea fo neK »n ti!?x jrtncta e£k rm» hen :nr[na] 
bta rBJnz^a :Kn*i3i teirc ktti <s nsrcn thd5»k rr\^] 
nsp» runs* ^ ih it is n:rE* ch p^D 5>n »k issn 
p« dw d,b* oh? 'pa "jh roe pniDciw *5>k nri> s«a» jn -jh mrp i[«] 

n:pn ^ samp »d *a wasp »m» rurne^K mn name? ip ':i 15 

ccpiw n~n£ : twin hod *w w ;>• *:;nc: i^s h®5« ha '2 'ay na[p] 

Krun tw*N iw nrun *hs^s wra pnjrw iKsnoirc n:~ *:ntJ?x] 

KDrtn »a paai H-s *a rnoiD^ nsm\ nnnpp nKsreo wttc[hc] 

|c» n^y ran «i> 'pa x:n2P RitSu Sot |W K3?n k.t£$ ^r |x '31 c[n] 

^y n^ fN tntcvbb :w t& pa jm n:xn S>pj5* |cin rtnb tAv *n s «[h] 20 

Nn^y fm^x jw ;n nra ranpn bap |*ai &£i jm vb ;sa-ipi?K tn[n] 

|M bp |o taxi Kn^p sm ;ni ronpn 2:* kd mp* |k tjd ?[o] 

h» 'ipi rat&fa tw na rhoc ranpn ay ns anp* pc r*aa Rrtnp 

kvw oac nreA nnsDD no *jso n nwan *a d6 5n 5>oa mtab jna c« 

1. 11. iTBnD] Insert 1* after this word. The sentence from F1CTI to the 
second Ni"n2"[ is misplaced. It should obviously be put after N-iin (1. 16), 
at the end of the ninth precept. 

1. 12. RiTTin] The second Nul^l is redundant, and should be deleted. 
It seems too awkward to consider the whole phrase NHI-l ^i*£^S NTH ^2 
as an explanator}* gloss. 

1. 14. Exod. 22. 2. This precept is given here, perhaps, on account of 
Lev. 5. 20-26. He does not quote the latter verses here, as they were 
probably fully discussed in the second book. 

I.15. N'EN'J'] The text is not quite legible here. *£ are joined together 
in a manner which is rather unusual in this manuscript. At first sight one 
is inclined to read KTQKC. But I have no hesitation in reading S*'£NU\ as 
the former gives no sense. For the expression comp. Khazraji's Pearl- 
strings, 297, 2; 442,8. Ordinarily d_i» means he aired; but the secondary 
signification he satisfied is given b%- Dozy. See also ^S'J' CN?2 s Abu'I- 
Barakat Hibat Allah's Commentary on Eec/esiastes, specimen, ed. Poznanski, 
Z/HB., XVI, p. 33, 1. 4, text). The St. Petersburg MS. has ^N % 2- But 
there is no dcubt that *]N'J\ being the rarer word, is the correct reading. 

1. 19. Lev. 5. 11. 

1. 23. Sifra IVayyikra, chapter 19, 5 (p. 25 a). See Menahot 59 b. 
The clauses unnecessary in this connexion are omitted. 



144 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

8b 

p« nfty tfsw jeb6k *a ftapi jcpift bw pap fcea taai nupift •w 
>i?y tens^K *ft« DDpi>N wniB' dd nn^ ^>y ron jnu * [nu 

*KrrDi tto^k npT^K fcftN 

[nbiyzfeW p3NiptN '•a nfty p pan Wn dxi pjftKn yn^K jd *ftK ^vb^n 
[/a] nn^N *ai |nn *fti |d Dft |o nmiD^K fty *ftn anpn vjd »ai Nyittn 5 
nrftn dkdpk DDpjn njrwy ft in* *jh T31 Diafta d^ 5>no6k 
[dt]^ k!> nwavrftK j» vfta pa^np^K »a nynp ft pviv Nruo ^k 

y*W * JDWV NBH3B h^K pCDp DDPJD JND^K N1H »B KiftjIB 

[p3Nn]pi?N *a xranp f (esn^ nta nopta kto y*a^ ri par nta kick 

A pDDp ncpjn |kd?S>n *on '•a K.-ftyB oft* *6 ibi T3i t&k jd *rfta 10 

*nto pnyn^ |Din , » :6k **ncK yw^ n jdmv xvnm bwbx 

ciDpjn mw Diaftx d^i Swdk^k 'a nynp n* pinv ibx nopbx 

ywrc? ii ptov N»n3» hfcfta .|Nor^N xnn *a arftya nr^ *ft poop 

dt^ n»to« y&np i piir vxnbx ktu nrftni n-iek nh:o h 

biata oopta m«? *nynp ft y^a *i*ot3i jndt b *a wrftya 15 

Fol. 8 b, 1. 1. DDP^] Read TlUpbb. JBp^ft] Read ItOp^b. 131 fifty] 
5i/m Wayyikra, chapter 19, 5 (p. 25 a). The reading is slightly different. 

1. 4. r6iya£vtf] This leaf which is the last of the fascicle is pasted to 
the following fascicle, and the words at the end of the lines are therefore 
obliterated, a and ? are fairly visible. 

1. 5. Nyiftn] = Icdai' doing something which is not obligatory. The 
preceding part dealt with sacrifices which one was obliged to bring in order 
to expiate his sins ; but in the present book the author treats of free-will 
offerings. 

1. 7- flDXlV] As a rule ¥ which = ^ has a diacritical point. This 
word, however, forms an exception. 

1. 8. pDDp] DDp here means a sub-section. 

1. 10. ■QpK] The curved line over the 1 evidently stands for a damma, 

yd * 

which differentiates this word from •> and "J, 

1. 13. The clause JNDT7N — DTP" 1 frO should be transposed after N\"0 in 
the following line. See below, fol. 15 b, 11. 4 f. 



ARABIC TEXT 1 45 

A N-|EK NT Tl^K XP&nBfo* $N \0 ^1*6n ny^^K 

n^y N»i? arm* N-m rn vik* jk npa^x p nry* nnpnn S>ejnrf>K n»«n 

p pti ran* en t£ isa^ hdni >^y w* tid 1 " on nvnoiw K33 ^n n*a 

[*}«n i?D> on n*n£>ta K33 nxn my nbx raie^ ^y xnnnDo ntn 

dk 'pa y-jNa^Ni mo v{i&k bo: nyn nmo^x ^y njoiwn p-irv on 2c 

'ji imyi ';i urm 'ai twam ':i ttn&yi ':i 't n« *pdi 'ai 'pan jo wanp r\by 

[n]b> mxanp nanpn rnvwi *5>k w* 'ai nna 5>k ni>ip •'ii vyoi mpi 

[»ni? rbii> DS?n ims S>y ha* ma paw nota wk anp* 'ipfc N3K dk 

9 a a 

'ji 'an b»k-i ^y it -jedi 'ipi *:n mm ""i»w ny wk paia waa «n 

rwui 'ipi panis? paDiop Dip*23 'ipb th kS> pv3»5>« jmb^n '•a 

nnipy axna^N n:1> nan* d^ t£k n^y niv» "by nronh* fNnaaa ii> 

: N»nnN3BW rws on^ ipyi npyo nw S>n» ihi «nn«anD 

!>n» irai^na xira^n p»* t^k npyn *6 roro ^y n^nta f&naai 5 

BnnaaBW 'ai 3 ny 6» i-pron ah ':i '/B>n n^ 'ji D'onn 5>y nan npn k!> 

b loan dk b rwv n)pnn to by )b nv"i3 niptDn^ -j^b -jin *a 'ipi> 

d*db> hu m:> D"D^ n*a nn*o pn m nrpjo jn^y paw Dnm 

1. 19. "■i'yi] The last "» is faintly visible. The word is a denominative of 
^£. a member, limb. The indicative is meant here, unless we assume that 
the final "» is a mere mater lectionis. Sa'adya has py> which is the jussive. 

1. 20. Lev. 1. 3-9. 

1. 22. PQ'Hpn] The Jl makes the construction very cumbersome, and 
should be deleted. XW] The W is faintly visible, while the K is entirely 
torn off. But theie can be no doubt that *li is right. 

1. 23. Sifra Wayyikra, section 3, 15 (p. 5 c), Kiddushin 50 a, &c. 

Fol. 9 a, 1. 2. Menahot 93 a, Sifra Wayyikra, section 4, 1 (p. 6 a). 
1. 4. 131 1TBW] Deut. 22. 8. '131 1KW] Num. 15. 38. 
1. 6. '131 npH *6] Deut. 22. 6, 7. 131 TVnm sh] Exod. 12. 10. 
1. 7. 5//m Wayyikra, chapter 4, 8 (p. 5 d). The use of rWO and nn&, 
especially the former, of our text is better than T\YT\ of the printed edition. 



I46 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

T\$*\n mp»n no bv iien ]vny *nn ni»BW mxnn D^yanx nipta 

Dn^a jansaiw *rrcw Dip cna sw n^yn k!> nivo i>jn ntyy niv» ^>y 10 

■pio wxa n^k na^oiw *ai *jh *a 'ipi> y^pN^N tan n»npN^N yo 

nnr hw ?np w pa w tip ira»i aiyiaa vasi pava n^iy nat an 

pwn nm n\n «h it ^y it vt» md n\i ah nrnn s aa i?y vt n*a£ rrn k£i 

dpk i?y nNtan py nwan S?y rrvay py vi>y rrnnei manpi> o»T pa 

w n nan tti nni? p*ny n^ai nnatn Dpi? py n^iy i>y ros* py 15 

tick ray jna tw onan maa» nhy no i?y na*py n ii> dim Wan 

nrc» i?yi n^y mro i>y maa» ni>iy ns i>y n-iicM ph? npyn vb 

\r\J? tm3m miotic n^p tan^n nhpai *rwy nip na gw npyn n^ 

nnnyni nnrai o^aa nn^a i?aa naw 'ipi> nan> |m n^k it-mi 

pyaia b^MDBfi w n^ nai>ai owp wpa i^sw D^Dtaai 20 

k5> iTO^iwa nsraaiaa six B^anan pnM •oa lanpm nenq **waa 

'ipi 'din S?aa n-iK>a hdw i>aK nana nrc» n,i>m ni>ap» 'ip!> om»j 

■jinai aiaaiw anai£ miKa»i>M nan^K .tint ^y mi?N m vjnp^ a'OD 

n^ni yanx jnp nana w 'ipi> pi^xi i>MD6?i>i> mwaioiw p^mi^m ^y 

a s aD mariD yana p^oan nvrwa an )^\) 6ii> &i>n Dina laa-p 1 " ha* 
pay^i paaaiw pt^my dn^n ini mmoD xvyxa vnnai> inix nnai 'ipi 

1. 11. yxbpX/^] Removal (infinitive fourth conjugation of «lS). It 
evidently refers to the removal of the hands from the sacrifice. ')!) I^TNa] 
Tosefta Menahot io. 12 ; see also Babli Yoma 36a. A comparison of these 
two passages with our text will prove the superiority of the latter, where, 
however, we have to insert the clause anyfta I'ODl a*ty.Da "]D1D1 which has 
been omitted through homoioteleuton. 

1. 19. Zebahim 31 b, Sifra Wayyikra, section 4, 2 (p. 6 a). Slight variants 
in phraseology. 

1. 22. Sifra, ibid., Zebahim 32 a. Slight difference in phraseology. 

1. 24. Zebahim 53 b, Sifra Wayyikra, section 4, 9 (p. 6 c). 

Fol. 9 b, 1. 1. Sifra, ibid. See Zebahim, ibid. Our text differs at the 



ARABIC TEXT 147 

lanw srNnn nx inin *jin ^ '^ pss^ syia^xi \rzbx) ppiw ?brb$\ 

*&* rw^n b^b r\by onvi n« *jmn 'ai cyan nx imn n ww n^ 

ii> an 'ai n"a» s n jani? r£y 'ai rrnn n« taa 'ai ro-ipn na ^>taa 'ai n^nin 5 

'ai n^MDj^n 5>n S>tta 'ai ^piyb ii> k:i 'ai n^K»pn fani> ii> jo 'ai mai> 

on^o D*vyn ^2 'ipi> d*di prrr 3^3 nid kd f*o n.tk pan ^ i3"iyi 

py tai nax ,b>i naxn bw nittica n^an itari ^n }aa ^1 nn 5>p» pin 

ni^ys nnpna ^aan^N ncxn nao ib& nyn&ta *io^ 

nai^N 3a«a ^k rat* en jvb ^y n$> Kn^n* N"i3n nn -w jk naab« |d 10 

w tm-annriDo nrn^N *bv nm nc^N pnn >an pyi h^n h> pa n^no^ 

nnai 'ai tansn 'ai 'np from jo cni 'pa yanr^Ni nao ?pa^ S>Da nyn pin- nn 

nn mpn nd 3Dn mmee Nwa nnai 'ai cy^ni nnpm 'ai m« 

V! kd ^y NrnxyvN nn nynts^N mn bp Tita nyn^ta >a Nanns? 

•'•c.Tnnai? n^nna p« vnnai? 'ipi> nanata ^y n^y 15 
HYys anpna !>aanD,K nc^n *ruo iiw nyn^x 

nai»^ ^m dnen^k nonp* jm DNEn -jana in pasap -]h ps s |x tk^n p 
y?a* dd *^ nnota ta^n ^y hdi 1^1 nai^s ^y nnnp'i nDxn ty on 
Indian yiio aop-ip nanEvx pni> lin nn^i noaNp^i n^inta run 

end from the printed edition ; but the Yalkut proves that the original reading 
is here preserved. 

I. 3. Tamid 31 a. 

1. 5. Instead of mm HN ^Da the printed edition has jl 2pa. 

1. 7. Ibid., 29 a, Sifra Wayyikra, chapter 6, 4 (p. 7 b). 

1.8. nilL"lD3] Printed editions have nraim . 

1. 12. y«"ir«bN1] Fol. 8 b, 1. 20, Hefes uses yiNrN^N which is the 

more regular plural of p-\jS. '"D1 DS1] Lev. 1. 10-13. 

1. 15. Sifra Wayyikra, chapter 7, 3 (p. 8 a). 

1. 18. 1VD'' , )] The root La* in the second conjugation is given in Muhit 
al Muhit and by Dozy in the sense of draining to the last drop. As the 1 is 
clear in our text, we may suppose that the first conjugation also existed, 
though it is quite possible that the author wrote *. In Sa'adya's translation 
there is ^D* which is obviously a mistake for **¥&. Derenbourg's note 
there is erroneous. 

I.19. i"l/¥in,N] iJutfja. = gizzard. Mishnic ppTp. That is how Sa'adva 



148 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

$y spyn }b dki pa nmci»K ^y Kmnp*i tcnnaf 1 «h rwiKH iva< on 20 

anpm nhp p xnsx ':i 'an ma $wi 6 na Tom 'ji [nan lanpni ':i 'p 

pnhr DNcni?K "in:xi pjNagfoc naaa jk p£ rwn ^:a \n in Dninn fO 

5>k&3 njDa pa&np5>!> nWnb pjkbb^k jnot s a nni?xi ^n n* t6 pax-ip^ 

r&sn xi> Kn:iS> njnavK nnan n^a "laaaiw Ki-o£ -wnavK 

una ruwi *aa b vb) rwn •oa |o Dnnn S>a «h nninn p 'ipi> jfcnptt 25 

10 a 

■03 tid^ lawpo pi^a p*wi *n»*K n?3Pi map avwrn n^nn!? 

nnata bxa& rn *Snp*a wan nx ptai kens awpa phoa nap 

[p]ata jd dk*iS>k 5>va* |ni nnataa nh yea n»Sw mp^nta nn ropnniw 

na nns an ik nna nnaws> nra J>na» uw piava pfob 'ip> 

P^id Kin np epyn naana p^ic^ n^ai nnx an ik nna nnp»5>» 5 

nyaoviw nnn naiyvh *^naD rwi P]iyn n^ya^ k^k ppyn ninya 

ppho whs ntapa naoin^i vipmw r.i^p miayD m £np 

translates n&OD. HDiNp^NI] This is the equivalent of njtt. Sa'adya also 

«■ — - 
gives the same translation. But this word is more correctly spelt JLaJlg. 

ptp] = ^s)* a side, border. See Dozy. pT in Sa'adya's translation is 

incorrect. 

1. 20. -ysV] Read 5>SB\ '131 DN1] Lev. i. 14-17. 

1. 21. JJD'^I] Insert jl before this word. 

1. 25. Hullin 22 b, Sifra Wayyikra, chapter 8, 5 (p. 8 c). 

Fol. 10 a, 1. 1. QVEfflPD] The printed editions have 13\"irB>» here and 
la^nif^D in the second place. It is, however, evident that our text has 
preserved the original reading. The Baraita gives one limit for both : when 
they become yellow. The D and 3 admirably indicate the termini a quo 
and ad quern, respectively. 

1. 2. nnata S>sa»] = gJ&jT JJ£. 

1. 3. nE/K1] C$S or t$j* = ^e gullet. 

1. 4. Resume of Tosefta Zebahim 7, 4. 8. Perhaps the word jl fell out 
in a few places. 

1. 7. '131 1T1] Zebahim 64 b, &c. '131 WK3] Tosefta Zebahim 7. 4. 
Insignificant variants. 



ARABIC TEXT 149 

vniyavK w pa rr^n w vmyavK w pa n^aa w jnu *pyn nKun 
i^ki nany hoc pnasa pho rrm vniyavx *aa ^y nnxis nniE n^ni 
■p nr.K an in nnK nnD^nw n^ai nation TP !>y nnno ntm ^nao 10 

ru» n5>K nyn^K :nnx an ik nnK nnp^ra 

wjnam wrmi wy^a-n wwyi Kjrroa*n KjnyKi* 5>cra i« nsKn 

stop nwai wnn u3b6 'pa pKai>K y^TO^K ^s mdmi K:npa maai 

naiw D-xna^N jd "TOzK '•xnp' 1 DaTiwy» 'lp 'm 'y stop nnxani 

npyfc inxi srona -wd nna nano ainan nn»5D "opa ')ph 15 

I^anp anxv 5>cjt f« n»Kn *nj» si^K nyn^K A \n 

on n^s n* pa nann^ k^k i\thx vd Kn:D nnp^K n*r "i>y nraN^K 

i>p:tai ';i fnan TDpm 'a 'pk nK nJK N an vt 'pa na-ro^K ^y Drra&K nnp^ 

innni>K npi *a jampta anK* t nnn nn 1 ' y^ fKa jna^ |s jttisna 

nxnj ^sa *]n n ^N NEKa 'D^yan t nnn vp mo jna 'ipi' 20 

£api nnTOi ni>yo k^to t^to 'ip!> Knnan aKaDKS> na^nao 

£b> ninnnp to^> kuei 7610 prw i 6k KaK na n»n i 6k 

6k *an *jn» Kanyaa ita pxm dwhp "c^ tthoi ni?y?a 

ninn nivyi? na kudi t^to nrjn na w n 6k Kapy na KEn i 



10 b 

*ruD ^k nyn^K : D^yn D^ta n^y^ na k^di i-&y» niyn 
tkdi nanni nn^ .-tok^d anp^K jk^k dd^k |d nav sk n^Kn 

1. 13. Deut. 12. 5, 6. 

1. 15. Si/re Deuteronomy, section 68 (p. 88 b), Bekorot 53 a. 
1. 18. Lev. 7. 30, 31. 

1. 20. Menahot 61 b. See Sifra Saw, section 11,3 (p. 39 c). In the latter 
the word IT fell out. 

1. 21. Menahot 61 a. 1. 22. Ibid., 62 a. 

Fol. 10 b, 1. 2. |KV?K] This word car hardly be in apposition to D337X. 
We should perhaps prefix 1 or insert IK. a~ipD?K] This is passive participle 
qualifying jKiVK DJ^K. nn v] = its fat. Dictionaries do not give such 



I50 HEFES B. YASLIAH S BOOK OF PRECEPTS 

nbti^k ^yi xwbv h^n mubm rvntai yob* ^ ^« anc^a 
'ai e&pn nnrs anpm 'pa nmc^ »b in wa naata jd m#6w 
jN-mp na«n npnya ik 'ai 'ton |mn rv»Bpm '31 nv6an w nw 5 
jni -jh mKpny'K moBK npa nwi maa S>a d^b> n5> ruM d^b> 

tWh NniD^ d!j q>d^ nin |N ncwi niaa nnrvai ^n *a ipnyK 

*|iT^J HDD k5>B> *S ^ SjK D^Pfl 'lp!> PHDB* N^a io 

!>ki trNaa^Ni j*6»ni>K ys anp^ jn n&xn *ruo j5>n njn^x 
W wmi fcraai hied nppmi nmai omji n*6iy *n v^k nam 
|m^N \iy\ arm ^ pa* taop yan xis jdi nrm a^h pa* jn»y fen 
&um -wata Swi *n»a Bop r&ni *vao p*wy eyaa&i n^a^N ^no 
djvot 'pa Karn n?aa^N bnei Kn^a ddp spai *i£D n^y 3 mi?h 15 

a noun in this sense; but as there is an adjective \£*A*fat, we should have 
no hesitation in considering v±*J as a genuine noun. naiDI] Zfj is an 
excellent equivalent for the phrase a~lpH fitf nDSDil a^nn. Sa'adya 
translates every word separately. 

1. 3. rprYPai] Hefes uses ij..\S for the more usual A.J&. 

I.4. Lev. 3. 9-11. I.5. IX] ReadJK. 

1. 8. Zebahim n b. The end of the quotation is omitted by mistake. 

1. 9. fy] The text is not quite plain, but there can be no doubt that fy 
is correct. 

1. 10. Sifra Wayyikra, section 14, 1 (p. 13 d). 

I. 12. riKrn] ci>, plural ei>«5j usually denotes hog. In the sense of 
bullock or steer it is found only among Jewish writers. See Dozy. It is 
remarkable that such an ambiguous word should be employed in connexion 
with sacrifices. It is therefore best to assume that in the dialect spoken by 
these Jewish writers £/. signified only bullock or steer. In Sa'adya's 
translation of Lev. 4. 3 and other passages this word is written f\~\, as if £j.. 
But the latter root denotes was lean, meagre. The correct reading is thus 
obviously fH. The plural e^li\ is nowhere else recorded. 



. 13. fnt^y] This is the Hebrew term. In the other cases "1^'y is 

so * 

bic JLe-. 

1. 15. Num. 15. 3-10 In the last verse a*Hpn is omitted by mistake 



Arabic y^e-. 



ARABIC TEXT 151 

b s *6 is 'ai n n^m "p^ pi ':i np a'npon 3^-ipni 'ai nar is r6y ^ n£>s 

pi 'm 'an p S>y anprn 'ji 'y 'pa p n^yn »3l 'ji !?B> *p^ pi ':i 6 n^yn 

rna-i tapi nvyai? b nsn3n se Ysoi? ajn si? dud^s ':ii ?nn wi ^D^ 

n^>iy s^s ^ ps n^iy di^ d^ti dud: ]y& m*i6 anpn 5>a *:« vdip 

ns sudi iSvs ns sud yD^o nar 6i5> thn n^b^n ns nia-6 p» 20 

D s san D^np Tries si> ranja in "113 s^i> 61b ix>n dk>si nsen 

HKnn nam n^iy nx s s ¥1ei i^s ns s^id y»p» rmni TM3 

D^na nsan nain r6iy ns suni> Danyioa is dis swa D^na 

nsan n3in nsun ns suei D^na rrcan nam n!>iy ns sue jw» 

sr ^33 n\n npa J3 n3T is ni>y "ip3 p ncyn "31 ?5ii> ibbn D^na 25 

11 a 

pyui n3n:ai nn S3 kw ipan pa no ^an ^y ne^i Won p s*i» 

d:w dpki nsan is^ dud: pyta na*ui vua S3n b 1,3 dud: 

*mo r6s nyn^s jdud: uya* sta na-ni 11:2 d^s3 

is naanta unnDD D^i?s is npabs p na ^sone^s fsa sis nesn 

yw n^ip '31 'pi vi~\v npi twi 'pa stu si? synan p^s menpo 5 

vnbp sdsd * n^sip fv2 i?i bin p i^a naaniw o->nD» "irnp^ 
hoam hwn 'ipi> ncsip pya *]h ius p s^ys n3*y o!?pn ip ni?sa 

after pi. By a remarkable coincidence LXX also omits that word. This 
is perhaps due to the tendency to harmonize that verse with verses 5 and 7. 

1. 19. Si/re Numbers, section 107 (p. 29 a). See Menahot 90 b. Read 
throughout H3in T\b)]) instead of H3in rb\V. 

1. ax. Wlp] Insert sbs before this word. 

Fol. ii a, 1. 1. p3] Read p. 

1. 5. TWOTWO] X£ in the eighth conjugation denotes be hastened, 
a signification which does not suit here. But as^oU, means contracted, 
drawn together, is.^'v*^ may signify an animal whose limbs are contracted. 
'131 ni£>1] Lev. 22. 23. 

1. 6. ira] Read *WZ =>J4^- 

1. 7- D^pn] The more usual spelling is jjjju. piriBTl] Bekorot 40 a. 



152 HEFES B. YASLIAH S BOOK OF PRECEPTS 

rhir\ is nmaa vrna'VD nnKP biea dt naB^ap bmw ton nro* 
vban mana ta^pi iaT noo^a^ yn^ 'ipb -indi^n ik Dnabx bana 
niu^p i?i niv »a Dbnbx bxpi t.ei-6 men vban mans aiab ro»n 10 
[pnan n: by pjn pbw p-a N % b % K fpna t6) |^:jn £ s n k!> nsb an 6k 
'ipb rran pnab Knaon pinivni tsnya «$np*a k pyn nana 'ipi 
nro nn« pro rvan pnab nan: ntyy nnx inn ina n^yn nana 
naiy rvan pnab a^cn BHpDn nos p"D n*an pnab a^»n 
Ita ana nc-Nn a naD bba nyn^N :iwya 15 

ato 'pa ma jn n^a anp av *a bav |k xnna ik aynan |Kanpbx 
ny V ah ibn) ba*o inar nx lanpn ava bxp ndS> 'ai nan: in ma 
h^K avbx inet »a nan baxba ma rrnnba *a T,bn nbipa npa 
ha^ 'ipb ma ibn' 1 nba Wba |K£r ^a «b mai ma nWi nnrvanb 
wb new a^nar nnx avb now amar win pm *bp^p nnab baK" 1 20 
nwb baxa urn baxa ton av ny av ny 61b 6bn vnn« iW n.t aw 
jxanp anpo nexn *nao *5>k nyvissfoc j^h? 

Kpapm jnna nrunta KTtaa Kpnxna n^K sptf jk rbb anacy 
pnanai jma nninba noa p naan pntnai jnna Kma»» NTtaa 

1 9. 5//m Emor, chapter 7, 6 (p. 98 d). See also Bekorot 40 a which 
contains important variants. 

1. 10. Ibid. 

1. 13. Sz/ra Emor, chapter 7, 7. 8 (p. 99 a), Temurah 7 b. 

1. 16. Lev. 7. 16. 

1. 18. Ibid., 7. 15. 

1. 19. .Sz/ra Saw, chapter 12, 13 (p. 35 d), Zebahim 56 b. Our text is 
corrupt. 

1. 20. nnfc6] Read l)t&. niCfcO] Read pba«3 (twice). 

1. 2i. aW] Insert after this word: nnK ai^ piofcUH a^mt HD 
D^'» »3b6 pbaWil a^nat ^ Vim rk'h- This sentence obviously fell 
out through homoioteleuton. 

1. 24. naan] ^a, with the signification swelled, zvas raised (of dough) 
is found in Muhit al-MuhlL Sa'adya, too, translates n3a*lE> by ^1. 
Ibn Janah, however, is more accurate, and renders it by iSj.)^ which 
means mixed and is etymologically identical with Hebrew *p~l. 



ARABIC TEXT 153 

II b 

D3^n ^1 'ai p' yvn srb mte bv 'ai ^ mm te dk 'pa T»a raa 

nwo mte s n mte y^a^te »p«m Dwisyy m^y n^naste 

nnb nite te 'ijA crOT mpy 'ai naano ntei 'ai nivo *p*pm 

nn^y nrcc *i« roantry mpy p»n no nv» K s an p&n naaa pan 

jmy rwy wmo into b pa pkp^&o pinnate kekd A nian£>y 5 

ndd kd5> na«5> 'ai ]2i\> te» nna ia»» nnpm ih Wn 6 yiD^NB 

ruitetf yuckm nnt?y p wra ruK n* n»nn -jh p imio^ 

«ai nann p now n wn nca ynv y*« '»!> roonn 'ipi? naanra 

nnK w tjN «-wy p nnx ipy»n n»nn n» ipyon ncnnn niann 

nar te anpni diS? rote nnN pip n^k cte i.t t6 itepi rwyia 10 

n»n^ h^dj ^ ncnn pip te^ -win web anpm bm mmri 

p-nrn jm^ bup |pd^ jnwi yana jnB tew mte ewanx mm te 

ab nm jmte nnMi Dwna!> tew n«»m .t,t ii> D^ten en nx 

pe> dv k'i Tra!> p* warn mm!> pt? ai> ^n 'ipi> nnm j pa* 

ywo *te wrw nn *wto h^dSj nate rru5> ma 15 
*Kma m mte ysn^te lite kens A Krnm -mBte 
snap Kasanp nasi xnan *ruo ^wte nyn2>te 
te nanpn nv na nn^as na s te nn^te p k*b> pjte* }m *pan nte 
■vixen 'ai vote mm nar nra 'pa ma nWi nanpn dv *s nteao 
naaa pvn te^te pi» ^bte Ntax nax ^np> npa ny u»d n^ n|j 20 

Fol. 11b, 1. 1. Lev. 7. 12, 13. 

1. 3. SyVa Saw, chapter n. 9 (p. 35 a). See also Menahot 77 b. 

1. 6. Lev. 7. 14. 

1. 8. Sifra Saw, section 7, 1 (p. 35 a), Menahot 77 b. 

1. 10. Sifra, ibid., 7. 9 (p. 35 c). A part unnecessary for our purpose is 
omitted here. On the other hand the Sifra text should be emended and read 
hi fnab "ID&02\ See also Menahot 77 b. 

1.13. fc^nab] ReadD>teab. 

1. 14. Sifra Saw, chapter 11, 6 (p. 35 a). 
I. 19. Lev. 7. 15. 



154 HEFES B. YASLIAH S BOOK OF PRECEPTS 

wn bix ')pb W&n }o ^in5>n 'v^n i^d nyn n^N >e nyrv ;n nv vb 

p DiNn ns pmni? na nwn ny ibm hdk n»i> p dn nWn ^ 

^aarv ;m wrun *ruo ata nyn^N : rrvayn 

in h*bt*T\ ni ix N-nnno in ntd3d ix ^dj?x VI JNVn fNanpM> 

12 a 

n!> na^ in ana in* n^a 11 in pnn in Tap in miy 'pa rN?n in ma 

OT wa mown pa 'ipb n^n tij;ki »oy« oxn miy 'hp '"!> n 'pn 

aa^Ni bi^fl tS>n nD3 iwa nia^ nbnb w» nnxa noon pai 

n-ia^a:? n^n ^ pN bn na^ in t nas? "i»n:b* *sh vbn no nnp '*p5> 

w&n* pnn ndnb Tap in ib)b ibbn aarn na&> ma-6 pao ^n in it 5 

apac* py ^ pnn pnn 'ipk pip^w Tnao^w aipn»S>K aaNniwa 

pbn "2 Nn^nra ti^n pnapap Nn r6a* 'ipi spnDJB* in aaaac* in 

D-inn nr ana 'ipi? am ana ^np^a ana new rta\n i>va nr 'ip!> na 

nnvon mm it nai>* 'ipb dhn* ana pa* }k nar^i mrna na^ n»nb 

rbyn t6n D-xna^N *a rriny *n»a jndjn^n avy pya in Wan*, pr ro 

1. 21. *pD] This is best taken as infinitive .L» elapsing, passing. 

'V^N] See above, note to fol. 3 b, 1. 15. 'to") 731N] Sifra Saw, chapter 
12. 5 (p. 35 c). See Berakot 2 a. 

Fol. 12 a, 1. 1. Lev. 22. 22. 

1. 2. ^cl = 6/m^ in general ; .*.c\ = 6/zW on one eye. '"D1 p3] Sfra 
Emor, section 7,11 (p. 98 c), Bekorot 44 a. nTDIDH] Read HD^DH, or better 
still ND1DFJ. 

1. 4. S^/J-a, ibid. 

1. 6. /£«£., 7, 12. See Bekorot 38 a. Both readings p"Hn and DH are 
recorded. 

1. 7. pnaU/BB*] This word is very clearly written ; but it is impossible 
to say whether it is iswft^ or i±£&Z,, as neither word occurs in the 
Arabic dictionaries in the sense required here. There can be no doubt that 
it is synonymous with 1.1 Jl; a wart. 

1. 8. "D1 S?yn nt] Ibid., 7, 13- 131 aia] /&'«?., Bekorot 41a. 

I.9. Ibid. 



ARABIC TEXT 155 

ahi Warn pn anxa N3*n3 «h nb'* an 'ip£ lini? moans jsmp^ 

n!> noma n!>a* now ai? dhn3 warn mno '•a^ *£*» nonaa Na-na 

n£ nn wan nw nrb nn moan nx fn^ pao Wnni pn noxa 

m&^K m Dipn no jroa rmaai rot? mnai? na^ na^ nna ana ti>n 

*Wk jwn&> &a |d nyiiia *a rn*ai nynpta mn "a 15 
Naxvn mp* |k anan n^n ntai na» &k nyn^x 

Tiyoi 'pa NJ^n <a ih ;» v bvsn [Ni Nyiopoi xhvaoi rcm-iDi kdvhdb 
■"•Nnao pai?x anai npna nrno na^ ;xvn iw» r&p 'ai 'ai ninai 
mnan in fnrnna xn N.*v6y ^ya in pn^aiw onoo rinps ninai 

py3 na» y^po^xa nnai ni?¥N jo arspta yitapo^a pinai 20 

oin w "i mw n nai a^33 £a nnai pinai ninai "pyoi 'ip!> narsp 

nnNatwn iSn rro >ainDaDi : Taa nrai pinai antaa ninai iw» 

i&k J? pa 'ipi> arrrai n^n dnj^ »a anrva iin S>yai jt^nj^n bxata »a 

anaon nS>spa naaintai • aanxa d£ oi>n pao ppyi irm nona 

12 b 

a^atap pai a^na pa roawn nw n^nn n«i nonan nw anxn nx 

ns a^n anarn na d-idoh din mw n nr nn niapa pai ana? pa 

lin n*6a n^n rrroi a«B&N n^a ay^a aavn&ai 'ipi *nraa nupart 

'ai 6 jyoni ^ay tsp pt^yn &6 'ai t^w ba ^ inn anmm a^aty 

1. 11. Bekorot 43 a. The variants are slight. 

1. 17. Lev. 22. 24. 

1. a 1. S*/ra Emor, chapter 7, 9 (p. 99 a). See Tosefta Yebamot 10, 5, 
and Babli Bekorot 39 b. The opinion of R. Jose is adopted by Hefes while 
that of R. Eliezer b. Jacob is omitted. 

1. 23. Sifra, ibid., 7. 11. 

1. 24. iTm] Delete the 1. '131 D1DOH] Tosefta Makkot 5, 6. 

Fol. 12 b, 1. 2. HT] Insert a^TI after this word. The other variants are 
insignificant. 

I. 4. 131 DUMP] Deut. 16. 18. 131 i6] Ibid., 24. 14. 
1. 5. Sifra Emor, chapter 7, 11 (p. 99 a). 

H. N 



156 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

i^yn xb tib nbr\ pao p«!> pn» p«a n^n b pa 'iph N»nn&ttBW 5 
*wa p nm oaai ub ibbn maa pjk pao ona^ dipd b 
Tixa }M «nan *«sw ifoi naia n^s njn^x 
'ai 5a n»i ro\t pn« aran s$> 'pa ai?a pxn m«t ma |d pampa 
pn« m nn -paea n? i? «n nan!- i^wn pn« Kin nr»a 'an !>Npi 
nmyn i?a pnx puit pnx n^n ^ px liwpi cniDK n^a n«o i^axi 10 
k^k pnN^N nmm j oipia bo nair pn« N k an ai> »ii> &5>n pao 
naD nfeipa <may Kmrara n-iaa n*nw ni* ^ni> 5»ai nthD* sasvn 
ia k K e>ik -an •nay ^k innse p5>ni nr nhv i? an nanb noixn 'ipb 
aba piy np jNvns ab Tn» kekd A pro$ 6ik roam pna 
my »a p-iKono poop abi KDn!> aaaa^ KDDnpa pane w 15 
Kin nr>K ')\>b abi?N Knrfoa ^ fetf? d^ t^k nvni-K D-inna d-in5>n 



I. 6. ""Wa] Read "Wan. Comp., however, Shabbat nob where such 
a statement is recorded in the name of Wan k a"l . 

1.8. ma] This noun with such a signification is not recorded in the 
Arabic dictionaries. Nor does the manuscript help us to decide whether 
the letters meant are "1*13 or Tia, or any other combination of the last two 
letters. Moreover a may stand for _ or c. But &sJjJa. signifies worthy, 
fit, there can be no doubt that j .r*. is here intended. I have some time ago 
suggested that Hebrew pflK is not to be derived from pn, which is 
a by-form to jn3 , but from an independent root pn whose meaning is was like, 
worthy. See AJSL., XXIV (1908), pp. 366 ff. Accordingly this rendering 
of Hefes would be peculiarly appropriate. Sa'adya translates this word by 
PKyiX. Ibn Janah, too, has J**.. In the Taylor- Schechter Collection 
there is a fragment in which this word is translated by tf")a = *I5. 
&Oan k!>] Deut. 23. 19. 

1.9. 'lai HPK] Temurah 29a, Sif re Deuteronomy, section 261 (p. 121 a). 
A few slight variants. !Tar6] Read nwb. 

1. 10. Sifre, ibid. 

1. 13. Temurah 29 a, Sifre, ibid. Our text agrees with the latter in 
ascribing this opinion to k a*"i, not to TXO ""). 

1. 16. D*"iK?K] This stands for ^-j*! (plural of ^1.). As Hamzah is 
usually omitted in this manuscript j is not inserted. "Dl nVtf] Temurah 
30 a. See Sifre, ibid. 



ARABIC TEXT 157 

paiw pi m nk nnn m mo 1? «n nani> mown nb -pno 
Ptidk ni?3 iMDty n^ai ;wn !>bij nnKi rwy ^013 nnx ip5w 
*nxa njn^N mn Day 5>ya jdjs w kdn2 jnniD ai>a Djrcn 
pn« pan un 'pi? p^dd "jina nw ti-idi ai>a pn« inan r6!> 20 

in^&o nyans ah d^ 'w ;nnio Drrop ruit Tn»i ab 

pnni» fnvinh 'ipi> |Kanpi6 rpbnv ai?a "vno in5>iki pnxiw 

toan!> tu W 7»ni?K *» rvn n-\w *a liwpi jrmnh vb\ nrw m 'jb> 

nw epyn n« &oani> tij i>ai> rvni> naa row n«Dn nna 

\n>bv p5>n 3^ Tn»i pn« ps ;na i>Dia Di»roy psynipon n»i pna 25 

13 a 

rb^n jn^y p^n -mai pn« an 1 ' t6w pi WK ia 5>Dia men pap ^iy 

*nao fta nyn^K A *pyn na aoam nro bab 61b 

ih na ;kd n^n ik naa novna anpn |k my« nD*na ha* ;k aron 

nroiw nh haa j« 'ai 'n« '^ ah ua^n* *6 'pa nW> y^c-ata wa 

'ipi> dp nha *w nonn ninaa jk ah bhp *jsni> nha w kS> 5 

ana : mien pt?iy nm»n «i>i aw nhn nS>i mion wiy unpn 

•»5>yai pdid ^ya pc-^n 'ipb n»a a^y nJj no3 a"y an jaa jni yna 

1. 19. }D3X] Unusual spelling of ^11} I . 

I. 20. Temurah 30 a, Yebamot 59 b, Sotah 26 b. The reading pan 13H 
is found nowhere. It is indeed a Mishnah in the first-named place. 

1. 22. Temurah 30 a. 

1. 23. 'lai JTQ] Sif re Deuteronomy, section 261 (p. 121 a). See Temurah 
30 b. Some sentences are omitted here. fcOam] This is obviously a mistake 
for &0¥in? . The printed texts are unanimous in reading D~ID. There are a 
few more variants. 

Fol. 13 a, 1. 4. Lev. 27. 10. 

1.5. nonn] Read mien. 

1. 6. Sifra Behukkotai, chapter 9, 5 (p. 113 a). See also Temurah 12 a. 
The variants are slight. 
1. 7. Sifra, Ibid., 9, 6. 

N % 



I58 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

-ini^ni an-id^n i?i *6n nvb nvqd nc n^n dm pD*ena p»i» 
tnvn riN rnmi? w n»n dm npNn n« roani> n^ n^n dm ')pb 
DNna dn^ 'p in dni 'pa nipim hon-i ha^ Ni>a nfcnaa nana nbnb 10 
"•dd 11 "ONnay^N in nnNa nN&i n«»a nnN 'ipi? S^i "inn« in nnM 

DIN PVO^ "1 'lpi> HDH3 Nm» HriN^NI HDPO TTD^N '•DTia^N JNVn^N 

nona rwnp nnN irona ib net* menaa ncna n^ nDnaa ntona 

Nni?a nia^N ^a &np rw ndnd nona niNnp man monai 

ruo rt>N nyns^N jTtoa jw ni^i?^ ^np n\T 'npb mhoi nivp 15 

|H"6ni n^Ni nai?N nw pNai?N yviK&N n*a *a 5>a*u jn Nrun 

i>aN^ 5>ain n^> 'pa jpNaniw ynani'Ni irui'Ni npaiw dj:6n maai 

n^n nmaaiw ii?N i?*a^N >a Nma-no nwyc&N 'ai T*wa 

nei inet^n mn ••a ar&ya rw t&n nn^Ni i^N bvata »a Nmanjoa 
[Kin 
njanjo ne nid ^ni !?in^n htaiw s a N.wy Nnn npa Nriya nv vb 20 

npi Dniaan i^n 'man i?Npa "p* nonm NENa jfpxnD' 1 N^a 

^y ini-i^n ^in^n ddp^n wmp Dn !>in5>n ^s^n ^a ih 

na^N jo. paNip^N '•a y H Ni^ f •'in' 1 ai>N ddp^n : nyn^N ri^N 

pXJV /IN^N pEDp DDPJH [NET^N N1H '•a Nil^ya DT^ n5> NHTJ1 
I 3 b 

ddp^n mp -''NM3 pnynp fEin 1 ' a$>« n-ien y^Nn^ n 

|Nnnpa tainE "ienh *ru» ^in^n nyn^N 4 h*6« 

1. 8. NTDE] Read N"HaE = CJxI repeated. There can hardly be any 
doubt that this particular law is derived from the fact that the infinitive 
absolute is employed, that is to say, from the repetition of the verb. 

1. 9. Sifra, ibid. (p. 1 13 b). See Temurah 2 a, f. 

I. 10. HDNI] ReadNDNI. 

1. 11. Sifra , ibid. 

1. ia. Ibid. 

1. 15. Ibid., 9, 16. See Temurah 17 a. 

1. 17. Deut. 12. 17. 

1. 21. f ^y\ v*N] Sijre Deuteronomy, section 72 (p. 89 b), Pesahim 36 b and 
many other places. Ipl] Insert NJflTw-' after this word. 



ARABIC TEXT 159 

*i?N Nna tin**. NJNai? Nn*i*y iw wm wby av* jn tod ;o mn 

NruNai? y*oj yo unarm Nmoo p nnsap *5o Nnao pap*i dnon^n 

pip nnpn *a pbji 'pa nS£ w hapo fNanp nanch* *5>y ih nnp*i 5 

jxanpiw van *a nN*oai*N 5>p« 'ji D*:nan pnN *:a S>n n«*am 'ai nroo 

6*,n ;ru i 'ipi> orm p pi ihi ^>pn jmbw Norm Sm nan pa* jwy 

*ni*N mrooiw : jok> ah pipyo nina* n^p nmo ananon 5>a!> aN paa 

nemoro nanon*. n^on nmo *m yNUN »"wy Nnao pap* |n a:* 

NDin nmo*. noiyn nmo*. n*tw nmo*, d*iji nmo*. D*p*pnni ro5*nm 10 

foipm nvopa D*ana ^ Noin nmo 6*.n pyoc> i mwp nm»i 

yaNVN ': ooa KmpBJ n¥*cpi>N*. \rnyb panp D*wni jovya anp 

pp^a «np**W n^> epi>N *h no *S>n nasao^*. DNna^N pi *ni>N epi-N 

na-6 w a« on ')pb n*h> tnt n!> niap *3o nnn fo Nna *>ap*a 

it nv*op w nnr it n*a*mx *b>n:i*n ***opia psoip wxa 15 

na n-io*.t an on n*aNy *a*n nwn5> «hN i>ma ir ya*N ir noN 

-an *»a N'on *yoipi n* Da by myaxx ^^ nam an on n*a*.a 

ha* wopa in rcopa ti)b ibbn piao *,vop Nita ha* reop n*5o 

nN nam WNa nh ivop n^o 6*,!* oi*n i*n*.yavN wna po*.p 

•6np*. nooi> n^yo^o vmya^xa pmo ncmoai nanoa m dd 20 



Fol. 13 b, I. 5. Lev. 2. 12. 
1. 7. Sjfftf Numbers, section 107 (p. 29 b). 
1. 8. [*ja] The printed edition has fUD PIT . 
1. 9. See Menahot 72 b. 

1. 12. pvya] Readiosya. 

1. 14. Menahot 11 a. 

I. 15. *SOpna] The printed edition has wb "ION before this word. 

1. 16. rrfiKTv] After this word there is the following Hebrew gloss in 

the Talmud: yasaa prno a"nNi nan nh* vbw *na Tn n^o }*oip noiba 

nOOt'O nJOp. There can be no doubt that this is a very late addition. 
1. 17. DiyaVN] The printed edition inserts y^OS* iy after this word. 
1. 19. "iai nDin] The talmudic text is more elaborate and explicit. 

it is as follows : ncmoa*, nanoa poip*. n* dd by rmya^N jgh& noin 
noo^o mop \y2^2) n^yopo ihua pnio. 



l6o HEFES B. YASLIAH's BOOK OF PRECEPTS 

lorn pn» ra»ipp *vrr» sin hpk hoa TDnm Tron pftipn n^n 

ruo aiw nyn^N wroniw ^Kia wop» 

an^us ptk-iji na vw |k nan na [» mn i^nipa ^a^riD idnd 

nnpn »ai 'pa jma nrnoDD ktdb pnpi in jnia nninta t»d jo 



14 a 

IXh • 1 , 

wna« ^np"* 'ai 'pa ni^iba dive mn 'ip 'ai 'n hbkid nroo pip 

4y nn ieik^ paD mw 1 6k 'lpi? papi in pitna i^naa ;k w 

pip 61^ 6^n d^pi rrenEi n^n rreriD wa* *6» jibkb nmo 

isaa *ai py»B> i ek D^pn mbn wan p*fl n'od wn inx pip 

n^n p ie&oi nna pip n^k i»w n^ K^m cays w pip pip 5 

pp"»pi rwpioi mi?n rre» n^ D^pi wa> n^n war6 hsi D^Tpii 

rra nbv vbi yv? nm dhwd piaipi S>ha pip Nwai jw 

firwi rnropa nimo i^s n^k )bx\n pi Dnw» ins k^n 

saM ^a nbb ai m i^Npi 'ai ripmiaro nanism nS>on nnao n\3nai> 

rrenDi ni^n nvno 6&n py»p ilia n5> £ £ep wi pn ipy pm k 
•6y pKpita na no^ h!>k jmta mi **6i £ vd^» Np k^ pppi 

1. 21. /Wrf., 6 a. Instead of the verbs TDnni Tfflfl the Mishnic text has 
the adjectives "IDnffl IDTI. It is possible that adjectives are intended also 
in our text, and we simply have to change ITllH into ITlTl. 

1. 34. Lev. 2. 4. 

Fol. 14 a, 1. 2. Sifra Wayyifcra, section 10, i. 2 (p. 10 c). See also Menahot 
63 a. The variants are insignificant. 

I.5. p] Read 13. 

1. 6. nVO] Read rWIB. 

1.8. pn] Read in. 131 l^tf] Menahot 72b. 

1. 9. ifttf 

1. 10. &0] Although there is no abbreviation mark in this word, there 
can be no doubt that it stands for "•plDN?, otherwise the preposition D of the 
following word would be impossible. If, however, we wish to regard N2 
as a complete word, we ought to read 'ID R?1. This expression, though 
quite suitable, is weaker than the other. 



ARABIC TEXT l6l 

P^Pin i>3 ^a nw pnpi» w&o 'ipi> mw cjvw Nro» mnNi b 

D^nai> 5enb ppn nan >3 pea D^pin io ya nw 6ix py»p i 

irreim pp ab N*a» pp*pi rrcnioi rv&n rrcn» nan mrw nmo 

IV*P"in n« pipid bik pyap n ]W~b rrcn»i ni^ni? rrcno pu 15 

^w nmo wi 6in pjw i rrri pi niW jnu p^n nx^i *a p»a 

"•vni r\o\vb d^e ai> ^n fvcpi? fro b5>ib> kjw na amaa fnrpna 

n^io din py»^ i wp-b nxnoi niirfc nxno inw mini? pp ai> 

bik ])vvw "i rrrj pi D»ana!> i>a&o ppn nxt^i »a p»a ppvin nx 

^m pp^pn nvn»i m!>n rrcna n*3» naxro nmo "6y m w«n 20 

wna m »n *a p»a ^d n^ nan 5>y poo jru dni yroxn p tam 

*ruo 5i?K nyn^N w vd proa 

ntbb hied pan jn pn^D ^y nm Na^nnpn i>ajriD -ienti 

ran»n 5?y nna» dni 'pa wm Krr6y nvi armrp on jrm Nninta 

14 b 

nans wrim hp paxa mno j» ^y !>t ncei 'ai nnix nina 'ai 'ip 

nro» 'ipi> jinnta i&opiasa 'na nn« nina n^p iwyai nav 

tap mna nmo ^nnoi nynn«i) d^b>i d^k6 inx S>aip tanB» 

~ hm vb rvro |na nmo ^H3d 1:^1 ny3i«i> d\^i nwb nnx 

1. 12. Tosefta Menahot 8, 8-12. The few variants are obviously genuine. 
See also Babli 74 b. 

1. 17. HLDI^b] More accurate than the usual spelling flDID. 

1. 21. '"131 ^NE] Menahot 75 a. Some such word as PKpl or NVW must 
have fallen out before this word, as the following is no continuation, but an 
explanation of the preceding. 

1. 23. &ON3~lp3] A double mistake in orthography : it ought to be 
genitive and without the nunation. Read |N3"lp3. 

1. 24. Lev. 2. 5, 6. 

Fol. 14 b, 1. 1. Menahot 63 a, Sifra Wayyikra, chapter 12, 7 (p. 11 a). 
1. 2. Menahot 75 b, Sifra, ibid., 12, 4. The Mishnah uses pap, whereas 
Sifra has pa3. Our text uses both indiscriminately. 



162 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

nrvna ;nn pn n^co ;ro nnaoi D^na nnao oik pycp n n^aro 5 
fnn^ia d^i fnwop nn p« nrvns nn pNC ta mrop \r\2 pnc ■oao 
otw nn oin ofem mrao n-ipoi now m\ N^an ^xpi awia 
inrrria jbi jam pan |o ani? N^on din j!^ £oa 'ai wo^pi 
n^aan cn^i ani>n w '•id no Tinn mnao^N yNiaN yoai awran 
wan anh an^n w *in ha< aTiai? nimon f>a ninni> nnao 'ipfc 10 
an!>n tic Nnnn^i ninaon i>a hn nnni? nw^ no nn« di5> oi>n 
*CNi> ano cc pmvo i^n no djpd ainan nnnc nnN a^aan anin 
*D*tw& ano p«c a^aan ani?i an!>n w imp 
yaovo jNnnpn ^aano loan *nao nta nync^N 

'ai ^rip ncnno nnao aw 'pa ;n*n noa jo Nnyar 1 |n "vaao s a 15 
ncnno ncnnoi> nw pa no n!>ip n^aaa ncn-10 |n "6y Wifo 
^oa p man n Wan w *\ nai "lD^a n^ pN nanci wa ni> e* 
:n*cp nwoi na* nnno awn ■■wyoi npioy ncnno oin 
pnp 5>ai "pa paNnpfo n^n noND A nao fbx ww6k 
anpoi>N b ninao^N tot n^on ay *]h 'ip d^ 'ai on ntaa innao 20 
6^ o^n n^o naiyta rhz nnao Nnn ha* 1 "ipi? *ra n^> nnioi?N »!>y Nnao 
n s ncn ah NONa A ni>o naiyo nnaon 5>a ps*i n^o pyo poipn pip 

1.6. 'iDi pnc ^>ai] Read nn s na nn pN wcp nn pnc bai. The 

nouns have changed positions in our text. 

1. 7. Berakot 37 b, Menahot 75 b. 

1. 10. Sifra, ibid., 12, 5. See Menahot 75 a. The variants are phraseo- 
logical. 

1. 15. Lev. 2. 7. 

I. 16. Menahot 63 a, Sifra, ibid., 12, 7. 

1. 19. Lev. 2. 13. 

1. 21. Sifra, ibid., 14, 2 (p. 12 a). See also Menahot 20 a. Insignificant 
phraseological variants. 

1. 23. 5]nN3nO^N] Although sUo.il I eJ.jl^jLjl is a defensible con- 
struction in Arabic (see Wright, Arabic Grammar, vol. II, p. 222 a, and 

9 ~~9 

Nsldeke, ZDMG., 32 (1878), p. 402), it is more elegant to say . . . u_fl.jlx^«. 
Its literal meaning is thick as to its parts. 



ARABIC TEXT 163 

mw n^D ^anta rva^n nS? ;vaK>n xb\ ')\>b njnoa i>rw ^2 



15 a 

mpnnas *w nwia n^d uk ax pjioi 'n^rna ir i?w nnaic> 

tkd n^on wip^a 6 h ^np i?y Man nta anpn 6*6 6^>n 

ntan nas^a rum rfon jwipd nt^ro win ')?b nxaipo^N 

rimy pnho aw rfen nat^a naro fe l^&nal paan s a: i?jn 

nar» ^ ^*oai anaan nx pn^io aw paan '•aa S>jn awp 5 

nroiai iw» fna nra»i auna nmei mia^m |*iaipn pr&iD aw 

wn 'ipi> niy^K *nna rfea mtaota rfe n-a^ai fpyn n^yi a>aa: 

laaim inm nta vby jmai naan n« frrao rreny ton waa pan 

jpaap fkn njht an :^ pi «a« 6k ini>y»i nta vi?y jnui 

1. 24. ?r0\] = Js.*^ (seventh conjugation of J&.) *s melted, dissolved. 
'131 NT)] Sifra, ibid., 14, 4. See also Menahot 21 a. Important variants. 
tOarVD] The reading of Sifra K'Qrv is inferior, on account of its ambiguity. 
The Talmud has Nan which is imperative. The omission of the second 
JVatJTI N? in the printed editions is scarcely defensible. It seems likely 
that our manuscript has preserved the original reading. Perhaps the reading 
of Sifra arose through taking wan^lD as Wl\h 6 = W2pb l"6», and the 
second JVa&TI N? was omitted through homoioteleuton. According to 
Hefes nrDV^ n^NJ^ J"6d ought to be translated salt which melts not (lit. which 
ceases not). This is preferable to the explanation of Rashi (Babli, ad loc.) 
who takes it in its literal sense : which is found in all seasons. For according 
to this interpretation the second clause is slightly illogical. 

Fol. 15 a, 1. 1. rmmD] ReadHWlD. rVOpTlDK] Sifra has DmjIp^D, 
while Babli agrees with our manuscript. 

1. 2. Menahot 21 b. See also Tosefta 6, 2. 3. 

I. 7. Menahot 21 a. There is no \11"\ \m there. See Tosefta 6, 4. 

1. 9. v2?P] The printed edition has m'Hpp. Our manuscript, however, 
offers a genuine variant. See Maimonides's Code, Issure Mizbeah, 5, 11, and 
Kesef Mishneh, ad loc. But Tosafot, Hullin 14 a under heading paDJI 
remarks: >b*b pi \VD"\1 ttb) THnpb pi POI 1DK p*D"U. Comp. also 
112 a, under heading D'Tl. In Pesahim 74 a, under heading "Wl, the reading 



164 HEFES B. YASLIAH S BOOK OF PRECEPTS 

to N»n pnta pnynpta ndnd a »mai nro&* 10 
!>a *a 'pa boy ix una anp» fx Mnan *nao ^ikS>k ny-i^x 
nr pan Kin pipk 'ip5> can nonta s £on wanptai 'ai can i?ai nse 
jwni pip 'ip rfcoy xb nton ■fri ;k ^y J>t nedi nncn can 
anm anp^ jx ^NnnDN nd^i oniaaiw ^k kwd nhi i? k ianpn 
n^n pps^o nmaa }wao pK 'ipi> ri^oy nS> nan nh jk njc^ 5>Dy 15 
p arevn n!jn nanon *aa 5>y panpD pan D^yn |di own jd N*vn 
nr «i> naanp^K |o *ea pnn p n? t^naa }ki n>a^yn pi own 
pw nxe b dA tbn pn DyiDDn nanD.n n^k *b pa 'ipi? nanpn 
n^pn xb can • nxe b *a ibib ibbn pao pans? i^vy Kin n^n ^ 
i»xy *on fc^N ^ pN can ib)b bn p:o Dyimn nanon n^n ^ pas 20 

•'•mo ibx nyns^K :ean i?ai di5> »S>n pa» pany 

'pa tani^a pi nb £m KD*a pnnta r6a*OD fnnta jd •an^K Nmn 

*zb idx: no5> oa^x anp 1 " xb nn 'man i^pi oa^K anp> n!> in 

15 b 

di5> &5>n uyDP n5? mn?K ww kto hdv anpn nm dik Nine 
yan^K f ^y *iKnta ^an5>s ddp5>k tome' nn : oa^N anp* n!> nn 

v¥? is mentioned, and is refuted, as most copies have rTVHp?. In the latter 
passage ^aX, not PQ1, is the authority for this decision. 

1. 11. Lev 2. 11. 

1. 12. Si/re Deuteronomy, section 297 (p. 127 b). The words Nin nPK are 
missing in the printed edition. 

1. 13. Lev. 2. 12. 

1. 15. Terumot 11, 3. That part of the Mishnah which is irrelevant to 
our subject is omitted here. 

1. 18. Sifra Wayyikra, section 12, 4 (p. 11 d). The unnecessary part is 
not quoted. See also Menabot 58 a. 

1. 19. pany] Printed edition has lainy. 

1. 20. Cai] Sifra has BQI ?ai. Our reading appears to be superior, 
as pal is required for the following derivation. 

1. 22. *OTV\] = UU3 «^ considered. 

I.23. '131 "1T1] Num. 18.4. '131*111] Si/re Numbers, section 116 (p. 36 b). 
Some phraseological variants. 



ARABIC TEXT 165 

did^k a s pi ^xibk^k »a njmp n^ '•in'' Ak Dopirx -'-nx-ian tito^k 

Kin *a Kay upxd NnS>ya yw^ n [D*rv !>inS>k p»dp aopan iSn n s Ji 

n-i»k jwip a psrv ^nd^k *k»w 3i kidn anao n |ko£n 5 

m t6k yaOG^K n^« mp *|K30i iNor b *a xn^ya dt^ 

nn»*p pn jk r6S> noaa ma i>an ^ -liaNn mo *h*cta nyn^x *«tc« 

^psnoa p-ni>K p N^xpno a ruo pno »ta nao 5 moy p *»* na» 

nxno -nw^K fxa jnb ai fn pny rrm ai ma n^b* *a b^k pa Dnp^K 

dni pa N^priD pni>n nao b s ^ni naD a Knn»y p *fo* tjd ann^pa 10 

■jin >a hd^kb xnpia ndi naD 6 p mtnbx bn^N |*a pc& ai K*n napa 

a*w faro dni pa ivpxno ' |d^n ntti naax nsno^i tftapno \h 

n paD n ^ki xnn^ m»y \n »to naia nna» no^pi ai .-6yDi rw 

;a nyi snn po dki pa ^pxriE aa *na« na^D jkb pnii?x p ^pkhd 

p*iK>y naD a ^ki paD .i rroy pa »to nao inai3 n»*pi ai nap ncn 15 

n-a^ can pro dki pa ^pNn» n^ya Tiax na^a jnb Npm fc6apn» 

dncn5>k niar^B nc^N jo '•ay njnib vixata jxa jnb ii b> an^y p nyi 

nat^a n^wpi ai "janyo Nin *p bni pa rrp taan kd aDn iin p 

a^ai ana tanm B^ih a'ona p-nai pniwi panyai panyo S>an 

Fol. 15 b, 1. 8. 3] Read a. pTI^N] Jj^ leaf paper, coin. The author 
found it necessary to specify b^pHD with this word in order to exclude the 
idea of weight. 

1. 9. Lev. 27. 2, 3. 1. 10. Ibid., 27. 4. 

1. 12. Tfatf., 27. 7. 1. 14. /&«£, 27. 6. 

1. 16. /Wo?., 27. 5. 

1. 17. ^ay] This word may be ,jJo it signifies, used in the sense of 
namely or Ma/ *s to say. It is also possible that Hefes meant it to be ~x5 
is lowly, is in distress = Hebrew s ay\ In this case it would have to be regarded 
as being in apposition to SOTID. In my translation I adopted the former 
alternative, as the unnecessary repetition is somewhat cumbersome ; but for 
the sake of lucidity I thought it advisable to add "]D without intending it to 
be a double rendering. 

1. 18. Ibid., 27. 8. 

1. 19. "iai ban] 'Arakin 1, 1. B^a] The printed editions omit this 
word. 



166 HEFES B. YASLIAH S BOOK OF PRECEPTS 

panya vb bin pany»i p-nai p*vna Dumaw dibbibi onayi 20 

pma [Dpi pop enn mam napai wi na? n^k Tnya pro 

p» mna nn jna pas? *aa» panya *6i pma ai? S>a« panyai 

wi nat n^k *pya law Dnhp aaD a, pya k^ Jon ma bhpi 

nnoi Si *rn napa dni 51 ran iny mm in n^K 'ipi> mam mpai 

16 a 

t^anyta ^ *pnn r6S>a 'ipi> "pya vb bm Tpa vnn p» mna rcSrK 'ip 

*t ;nn }*c ^Np tap )m t*na» pna nwpbx) -nata pai 'ai &rm po dni 

* ni? t $b rbnn nay ^y t r6 nay ;»n maw nas*nta noTpa »bv 

pya tap }kb *w n^y aa^ «^a ^y *t royp tap ;k NCNa 
yea no*p ne^a nnaa in .-idn-i in na^p ^ayN nNyya jo nowta 5 
n>:a nnK pet? ^y n* *d*i 'ipi> nnan CNip mn ;d nnNi i>aa in nnan 
&i!>a mcN n^ ^y ^n *pyi *t T"iy t Ni>a mp Kin hddi Ta mp Kin 
m£n rwanp nan fen nr ib "py fma ^y naa inyi *£>Nn *]-iy 
*jv tai>a NDnma in pao D»a pN in nn^ jaw ma ;xa ib -py fnia ia 
po mna lanyn ')pb ma jn npi nna»ta jd ion Nta nmb* Ni?a -jin 10 
nn^y p ^y nm n&yyai onpy p» mna Bran p ^y nm n&yyai trm 

1. 20. D1BE1D1] Delete the waw conjundivum, as a new sentence 
begins here. 

1. 21. p-ma] Read pT»a. 

1. 24. Lev. 27. 3, 4. 

Fol. 16 a, 1. 2. Lev. 27. 6. . 

1. 5. nD^^7«] Read nD^T>N = i~*J>j\\ chief, vital; a^o^JI *Uff^)l 
denotes //;<? capital, or z;*Va/ members of a living being. 

1. 6. 'Arakin 19 b. Some phraseological variants. 

1. 7- '131 T^y] /^^., 20 a. Perhaps N^^l fell out before this word. 
It is also possible that Hefes quotes the Mishnah (5, 2), omitting the 
unnecessary part. 

1. 10. }N Hpl] This is a colloquial expression. In good prose |N would 
be omitted, 'im IDnyn] Ibid., 18 a. 

1. 11. &rm] Read £>Dn. 



ARABIC TEXT 167 

^n jnia ^y \ny ^n ')pb i?i •nva "no^ '*: ^y !wp Ind inyn |ot3 fnia 
n:" 1 "by *a»n 'sa ,Kp ftfi rta n»*p n^y 3a' 1 *6y ^u no*p Swp jnb i3"iy 
"*n "py 'ip^ naon hn rvi>y n^D ^y "»avj jon tap i«3 naon 'sa rr»5>y 
tt ibs -on jma ^y "vn *on von **n jma ^y *on »vn ta *py fma ^y 15 

N^ nV&ta Dip 1 ' }K 33* NO ^pNI *&D *01 jni3 13 mta .10^.1^ "131 ^3H 

nn y^D jo bpx nrnta |nq *n3K ^ not^ n5> '•aanDK jns y^D jo ^p« 

n^ono nrv tib) y^oo mns psny3 pa 'ipi? nDio no"»p nor^a now 

fnia nwm yi?oo nina mb fnia pa wym y^D fna n*rx3 vibo 

63m nnx k^k fnia pa oik tko n D*yi>D ii vnu vn y^D n^on 20 

i?n *k noxn ''mo 3ta nyn^ta :d^3 na fnia din 

nxn3K f«a nnKnni nnma 3Dra DKosta noip^a n^ nrra onpx 

*3 fc^KI p3 D03ta m&Wl DKON'ta flBlp NO jrta H3N3D HDnpO 

^3> -jh nns? *a w»ui tap 'ai taa* ^npo.n dni 'ai "ip 1^3 na ^np v 

1. 12. 'S3] Perhaps colloquial hmj. See above, fol. 3 b, 1. 15. 
'131 W] 'Arakin 20 a. 1. 14. Ibid. 

1. 17. QTrvN] /*£ owned, possessed. The ordinary signification of this 
word is he ivas responsible, obliged, and in modern Arabic it has acquired the 
idea of ownership, since one is responsible for a thing one owns. This latter 
meaning is quite frequent in the Egyptian dialect. See S. Spiro's Arabic- 
English Vocabulary where the meaning to have a monopoly is given. An 
Egyptian Sheikh who presented me with a copy of an Oriental edition of 
the Diwan of Muslim b. al-Walld wrote down s^pl* ^* v±& a gift from 

. " ' ° — ° 

the owner. See also Dozy who quotes such an expression as^UJ c^oi^J]. 

l! v*i"). He also records the signification /z? took a farm which approaches 

the meaning he possessed. The context of our passage clearly proves that 

this meaning is very old, and is no modern innovation, since he was 

responsible does not suit here. 

1. 18. *)D1X] Better "lOW = ,-~->), since this verb is a primae Ya. 
P3ny2 pK] Ibid., 7 b. 

1. 22. nOlpvD] Either a short clause fell out before this word, or we 
have to read |N instead of i?2. It is also possible that it is merely a slovenly 
construction, the author having ID'Hym in mind and forgetting that he 
started with lONfl. Sa'adya has the same construction. 

1. 23. Lev. 27. 14, 15. 

1. 24. Sifia Behukkotai, section 4, 8 (p. 1 13 d). 



l68 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

16 b 

ns btw wnpon djo bin arrow nano ainan mn n^aa ha* 
nia-A wn nx iw B^ipon dxi ^spi niEK mn n-a nn in*a 
hjd ii?N nyn^K *vnvn na nmb 5?«a* tw dki rrewi nx 
rcwanp Nn:o anp^ n$> now nD"»na nW> tu }kd:k ••n nc^n 
;n2 Nnnsnm nmu aDna KfiDip*a dmd&6m *t pi pjpm jk n^ 5 
n^na b dm 'pa mypta ^y Disata npi?a KnaxaD kidipd "ixnaN 
nxst: rann 'ip o'b 'ai miw Sjw dni 'ai k jnan inym 'ji nroaD 
ncnaa ^ 'ipi> xn^riD aip* ;k w n5> ary nan i>a o^nata j» dj^k 
nn 'ai ya nnai n^cD noma dni dik Nwa nanD avian nxou 
iwe> bnsnpion ^iDsa k^k nans wk «n rrncKn nxst: nona 10 
N y 'w^ pip ru»» ianp s n^ iew b£ 6,n iaiy did i>y ns* ^ 
^xpi : nnsn nx nianb hkcb : nn^ n^a xinty naiy did 5>ya 
pany» p«i pB*npo p« ao:n *bkw5w D*p5?w e&npNi>K <s 'man 
nn? npyn rom nnnn Thyn s^npn nrn jDia p»nn» pw 
Nin nn« ntan d^ t6*p mans "S>ai niyo iap*p n^ai niDa r 5 

Fol. 16 b, 1. 1. Tia 11 ] To be omitted as dittography. 

1. 2. Ibid., chapter 10. 2 and n. In Sifra the inclusion of the wife and 
the heir is given twice : on verses 15 and 19. Our text, however, derives 
the wife from verse 15 and the heir from verse 19. But as these two verses 
treat of different kinds of consecrations this combination is hardly justifiable. 
On the other hand the Sifra text excites suspicion, as it is not in accordance 
with rabbinic logic to derive two things from one word. 

1. 6. Lev. 27. 11-T3. 

1. 8. n\) Read T"tf\ bW] Sifra, ibid., section 4, 1. 2. See also 
Temurah 32 b. Some phraseological variants. 

1. 10. nilDNi"!] The first H is to be deleted as dittography. 

1. 13. DV^NI] = r 4?-^ plural of *■**!• 'BKW^N] This is how 
Sa'adya renders Din in Lev. 27. 28 and Num. 18. 14. See Dozy who quotes 
passages in which the meaning confiscation is assigned to this word. The 
singular thereof is a^9Ls. See also Kur'an, XXXII, 37. The signification 
of the latter is, however, dubious. '121 N"0n] 'Abodah zarah 13 a, 
Bckorot 53 a. 



ARABIC TEXT 169 

'ted iiw nimt^K *tAxd nnmi .Taan nh 5>yia nipy 

hx ytop ipa ni>aa ik nnan n^m nym nam idnj ^ n^n 

nnoaaai? fbx avta v ai rnna dv *]hi fra dv,k *a no«i p^ira nnaa 

W nvncta Knn nan ^n dkidn^n ^« DxrDn -ona ik pa^aas? ™* 

n^o i>as jd ND3N kdd my naano^i rrryx -on^ni man Nomnx 20 

fen anaiw |K3"ip^ *n&oi nnoa ^x my nn &y£k *]in s a roan Dip'i 

ma *ibx jndAn jo ttpD*a nnDaaa 5>np hdd: jo *to nidi nnao p« 

ami 'ai 3 vi>y no niD s -ai 'pn row yapaa KEi> KDDsa n«a \y \x 

■van T&np*a ni^ *ai 'ip 'ai ?d* nx '«& mm '31 jron npjn 'ai ^awn 

17 a 

lay nam is* n*a nvxn mi nnan n^Ea pno n*a yvm »a nna 

nam anata ;y nyan yasm ik -ma^K jbq nmkd nxaa nasa nw 

nir-6 nana ynan nmn S>yi i^y nun ^aa^ nmni? nm* •oi 'ipi> 

n« t^nni? oxna Diaxn nx K*nni> ynan kxw *pnaian irry n££> 

own nr Dxna aaiK> nr ynan dik pw i h*bw i nai aaityn 5 

mra* jn na* 1 on ivd p nnawab ynxo^K *a mnna avn i^xn n^ai 

'ai Vn 'w in K^nn 1 " Kin 'ipn ma naa jd ksw frt* '•ai ntanta *a n^y 

n^arDi Tnra ^^n nro rrn nxp«3 hkcb n!?an to 5>xpi 

ni Dvn in vniannp n*3» nn n^a dki iin vniannp tonrni tywn 

n^n mints nrcr ii> dk ynvE>S> nr pn no pans n i5? r5x xn^py i 10 

1. 21. jNnipP?] The two dots indicate that the first p is to be deleted. 

1. 23. Num. 6. 9-12. 

1. 24. TVn] Read llin infinitive ofJ"^.i was present. 

Fol. 17 a, 1. 3. Si/re Zuta, adloc. (ed. Horovitz). See Yalkut. 

I. 4. ,S#9'£ Numbers, section 28 (p. 9 b). The part irrelevant to our subject 
is omitted here. See also Keritot 9 a and Bemidbar rabba 10, 13. 

1. 7. Num. 19. 12. This verse does not refer particularly to a Nazarite 
but to any one who comes in contact with a dead body. 

1. 8. Nazir 44 b. Read nnban . 

1. 10. nMpn] The following clause fell out after this word by homoio- 

teieuton: n^n inino ynsDi W3. 



170 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

to nnyD nvi p bk k^k rnmnp na wao u*k mrfam 
irnnD ova 'v 1 ? ma ^n n.h nav Ty ik nnD nynxo m> pana ?ns 
pjo n^y •■yen "ow ^3^3 k^k ^ j\s *jr3Ba inwn dv3 
n^ s n ^ p« wniw ^ tibn pao nWs DV3 k^k "6 p« vrhv bb ibhn 
nnbn new p^D i:ni?:p foi5> 6i?n pao mno nnban hkdd nnbn 15 
n^ vb nha 13 nn«i t03n d*o kud np nnsi rta» w&a nxou 
w N vpn tnd3 i?ib) onw iTvsna 'ai n w wy wurn DV31 
jtwiK why 3ia£a *inp» warn SKnaiw tan ^k bn^K s d Knrw 
iron ta cawc? ny jnxan ha*D3 3»n Kinp n»!>D 'ipb naaas nh 
noaa ^y nrvwaa tfnp^a paan by Ntsn ib>nd njno S>n« nns bx 20 
WK3 •oi eik napn nryi'N n 'ipb rp£3 noaoaiw p noxnnnK nbp3 
TDim bp nna3 ths p*n id iDvy nyive nnas t»-w ni Nan paa 
'w -\y\12 'nan ked nnaa tm bxvvw n nan ba p l^aa nyvob 
l^ta na trip! dto^ kcd^dp 'an by Kan ipnd vby nasi 

17 b 

bx nv ;d n.Dab« d&on hx pa* ja aav ma "d* nx '«!> n*rm Kinn Dva 

nhaty dvd nia&i> Sonnet? dhdS> wkwci 'ipb yasD^ di^k ^ays pbn 

1. 12. Sifre, ibid. Insignificant variants. 

1. 15. mnD] Read mnu. 

1. 17. ni^SHD] This may be infinitive fifth conjugation of .U.. But the 
construction is rather awkward. It would be more natural to read nT31Va 
imperfect: he shall choose, or select it. KPXpfl] This is fifth conjugation of 
L^j which has the same signification as tenth. 

I.18. JN s nK] Infinitive first conjugation of '[I. 

1. 19. Sifre Numbers, section 29 (p. 10 a). See Bemidbar rabba 10, 14. 

1. 21. Sifre, ibid., section 30. See Nazir 19 a. Some phraseological 
variants. 

1. 22. fit] Sifre has n3 which cannot be correct. yftffff] Read WW. 
P"»n] The following clause fell out after this word by homoioteleuton : 

p*n p ieaa ny^on dk hdi T'p an3n Nism. 

Fol. 17 b, I. 2. S«/r*, ibid. Read WS2fDa. 



ARABIC TEXT 171 

D . , 

WTl 'ip? H3D3 D^K p KBKW *pan lp |N3 |N I^D 1 DWKin D*D\11 

DWBwnn o^ro 'ipi> naoa dnw id nbwk *pan np jxa }n */?& wwtnn 
hnd Tta *ann i»k dxk> pa» bn iik nniD canrw A b»b> '•o 'ai Aa* 5 

owx-in twm ib)b 6i>n S>an n« "utid ina non hko ova KDtaa dv 

naoa jkdt p rro kd "jin nw xi? o-iaiw ana* kdd »b> i?aK jxa 'ai i5>a* 

nan nta nyn^x ^jmid* k»*b ih rwao N&ai nW b 

a«a ^« nh^nm dv *a Tito |k naoa d^k ntaa idw ••k ncxn 

rrpjn&> otto nnao pK «i?on xnao oaaiw p dik a nonrfw aaa k 

h^di no^Dta na-6 arms KK>aai nTy^ nrrnv annaD nans nbm 

tamai jma Nmooo &wk TDa pxpni jma nmnta "vtaa pixna tdb 

£>aatai rovryvi nroan yam rWa »i* pa bkdk!>k Dnrnp 1 ^ DnaNToi 

h5>k aKT^w naiw va^ on n^ata »-6d y» n& ma^ota nai nym 

nmt^i mawi no«n nyp ninata «aa axa lay ^D^ata phm xnyn i< 

p intao yKnniw dnbkS>k natw hd^d^ nan nnn Tbx iKaiw ^y 

npi?n nya iD«a5>K *aa ^y i5n $m ■vtaata p npNp-n npinai paata 

■pnni>K pp yo dndn^ ndip \yb) rkbx *t pa xannn Dnanm. rrw 

1. 3. /%/., section 31. See also Nazir 19 b. Some phraseological 
variants. 

1. 4. |tf] This sentence as far as '31 )?& (1. 5) should be omitted as 
dittography. 

1. 8. ta I?a' 1 ] The slanting line over "• evidently represents a damma. 

1. 10. -ltbnD/K] =^-isr . D is now and again confused with £ in 
Jewish Arabic, and sometimes even in manuscripts written by Mohammedans. 
This is no doubt due to the pronunciation of these letters. In colloquial 
Arabic j^o midday is pronounced duhr, as if it were \j>. Similarly, jj ^j 
glasses, spectacles, is pronounced naddara as if it were !<'.Li3. On the other 
hand Aa)Ls a police officer \% pronounced safiwf, as if it were la) Ik. 

1. ir. n73*11] This is correct, as it is *h*j. Sa'adya's n?ni (Num. 
6. 14) is an error that crept into a copy written in Arabic characters. 

1. 17. yTI] A by-form to yip). This confusion is not infrequent in 
Arabic, and is certainly due to the pronunciation. Thus in modern Arabic 
some words are spelt indifferently with j or ^, as, for instance, ib«! 
a chamber is sometimes written L©«1. 

H. O 



172 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

ova *Man mm nw 'ps anaa *jdk^k a-w -j?i lym nysnta pxdi 

'ai '" •oaS* jnan anpm 'ai nrco i>oi 'ai '*& waip n« anpm 'ai n«i>» 20 

naun [nan ana spam ':i jnan nph 'ai nna T?an nbi 'ai w ^«n nxi 

low xi> *nnnD wNor naoa!> p na nn^ ma *d* nxfe ova Shp 'ai i? 

m mna pip5> ni?iy nna \2^p nnxi d^ t?3 innp nna '\ph nmi>x 

18 a 
wndt na&ai? p na nn° nw ns* nate ova »6 6i>n nxDta janp *jk 
[»n]ncx nS> pip nnai d°d? n°ra ja-ip im *ipi> imix ^dw S6 tnnna 
W jk ar t6k D^pniw nii>ni?Ni mnna5> p s Da ii> ww ^a n^k 
nD»iw n&?y npy niN»a jm? m*tam rnui rv^n ')pb nn^y rrwp ana 
di s P *ra p^a Dampen *pna ha* Vd '*d ^pm 'ip^ mtn ^vaaa 5 
poa ir ^>y nnai it 5>y nna fnui iyav«a baita n^iy win w«a jdk> 
^ ny^K ^n jffr j«a na« iSwp pan i»y jnai ma pan *w n« nph s a 
aonn nx [ma p nnai «*an 'ipi> i$&& 'bv ymbts v^i QnMw pno jo 
inn nnn n^ dki D"ri>£> ^ inn nnn n^oi ma pan nya> i>y froai 
T.nn nw nnro d^bti nar nnn new xnp 6n f? 'a» atan ksp naun ta 10 

1. 19. Num. 6. 13-20. 1 fell out before nNT. 

1. 23. St/V?, ibid., section 32 (p. 10 b). Omit \2T\\> in both places. The 
printed edition has a few biblical words after Djiy. 

Fol. 18 a, 1. 1. I^T] The scribe noticed that, owing to the confusion of 
nta, he had copied twice the sentence beginning with this word. He 
accordingly deleted all these words by marking them with circles. 

1. 4. Menahot 76 a. 

1. 5. "131 s p N p~r]] Sifre Zuta (Yalkut) ad loc. See also Bemidbar rabba 
10, 19. D^m^Dn] It may be an active fa'ul form, or we have to read 

1. 8. '131 &Tan] Nazir 45 b. Instead of fcOJn the printed edition has 

-i"n. |nia] Read^ia. 

1. 10. nNOn] The printed text has D&'NI after this word. Ki' s ] A short 
irrelevant discussion is omitted after this word. 2\2)"\] The printed text 
has the more general question "v^D "OHJE, and the answer is given in the 
name of Raba. 



ARABIC TEXT 173 

S>x p mnw bi ina ^n xnnpn *]5n **np*a '« "jab naian iron anx spam 

»n ibxpi min new ppin n^N 'aa> t*wi r&yo nodi -pho 'ipi> nana 

yiidi nb»i £p rnnnn^ <»5> tram i^» pnv i 6n N3K na rvri n 

i dk napw na won n dn *an *ano «nnv»3 wn ife awns* *&!> 

na y-iidi rto mn nirm w5> na nodi -j^iio wan na w i 5 

f>aap rnroa '« *aa^ 'ipi? p-i^iata nna ^a '« *aai> jtrjn a^>ta nvy^ 

•"■mnan ^ tana^ ny mroa wn nn '« »aab 'xa^ aipD 

»n«iai?K wib6k £k NDNa jx.Tiai ttc»S>k jp&npiw sibsc ramp an 

21m kd3k*i Mtan D"ia^N aay p ^ ^ax ^oxa^ xnan anaia *!>ik!>k 
Yam pna ^aw y»pai -odei i»a 5>ai naD»i nna jd na» yatavoiw 20 

1. 11. K3"Hpn] Read preferably NaHnn , the copyist having mistaken 
PI for p and a for a. 

I.12. 7 iai 1^0] Menahot6ia. 'iai »K] Ibid. 62 a, Sukkah 37 b. 

1. 14. 1^] Insert pK.Y before this word. 

1. 16. Sifre Numbers, section 37 (p. 11 a). A phraseological variant. 

1. 20. JUna] Although this word is not found in the Arabic lexica, it is 
attested by its occurrence several times in the Syriac-Arabic glossaries of 
Bar Bahlul (ed. Duval: 482, bottom; 904, 21; 1421, 1; 1635, *9)j a nd 
Bar Ali (ed. Hoffmann, p. 184, 1. 21). In all these places its meaning is 
unmistakably kernel, or stone of a grape, or raisin. It is the equivalent of 
^5*^*^' I^Q*-^^ J>»cl-**» and IfcoiiS. Some of these words, it is 
true, have more than one meaning ; but lL yo3 is given throughout to denote 
kernel, and where ambiguity may arise, they take care to avoid it, by saying 
k-~ojJl ^sPjAj {j'*J L ^ ( BB 9°4> l6 35 5 BA 184). It is thus synonymous 
with jwo.9 and may be a dialectic variant thereof, like ^h. Hefes, however, 
uses it in the sense of skin of a grape, as he explicitly states that at is the 
kernel, and quotes a talmudic passage which says that finn is the external 
part (see below, fol. 19 a, 1. 8). We must therefore assume that in the 
dialect spoken by Hefes ^0,9 signified a skin of a grape. Sa'adya also 
renders D'O^nn by |N2f"l2pN, but it is not certain what he meant by it. 
Derenbourg's note to that word is inadequate. Ibn Janah translates 
at by ±*>j'$ and uses, without acknowledgement, the explanation and talmudic 
passage which Hefes gave. From Bar Ali (p. 184, 1. 21) it seems that the 
correct vocalization is ^JjJ*. Yafll] = r*ssJ that which is expressed from 
grapes, ifc, including the dregs. As may be seen from the preceding note, 
this word is taken here to mean grape-kernel. 

O Z 



174 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

'x\ mJ? t6& ^ n&>K ik b»k fbx 'ow !>k-ib» *aa 5>k *ai 'pa k£*k 

anvn^K a s ni> May 'ip ^n pjk^i 'ai 5 w b 'ai it n3K>i po 
•d^3^ b K*3ni> d^o' 1 'loan nK Kuni? D*r6 'ipi> d-d^k jo 

18 b 

ana^K yKiaa y^ |£J i^ bto ?aa ntbai? pa KC»a p-ia5>Ki 

nyi tynao nya^i 'ipi> n^k prvr^K nac> yxiaK ay^a aiai m»a t6 

k!? kohd ana np\x m ma aaa an ok 'nm i>Kpi f a yi nnp 

Ta ih pmi n^a k^> na nvreao nonata jkS> pn ;aao 'ipa * kvk 

nap pm i>a *y3n yaai r6nyi>K '•a ks*k Kniono k5>i Tiata ^y mono 5 

■»y*3n3i ninsa pnnio ytodoi ttaaao paWm a^yn 'ip^> nn^K 

KD3 nD3 KOflYT H3 |T1 TttfcK 3Ttf TIEI mPK3 pniDKI TM1 

nnna Kara ov j nvyan n^y nry!>K n ek 'ipi> mi?a aan npia 

wi nna wa *kd ndnpeid p&n Knxnvn t^orn kiikpoid p*on 

nmrp 3n dki noan w nnai> p iryan ntaa a^riBi oaaai mn noan 10 

nw wan na jm iiw pans i&n mow nyana Swop 6k 

tripod oaaai p rvy*3n nnp oaaai Bnpos mv kS> p rvyun 

Lai. Num. 6. 2-4. 

1. 23. Resume of Si/re Numbers, section 23 (p. 8 a). 

Fol. 18 b, 1. 2. f )pp] Judges 15. 5. This is the only case where this 
word introduces a biblical verse. As this verse merely explains the usage 
of a term and does not form part of the precept, the directness of 'pa is not 
necessary. It is also possible that the words '0131 pKpl of the following line 
are to be omitted, and that the entire passage is a talmudic quotation. 

1. 3. Berakot 35 a, Baba mesi'a 87 b. 1. 6. 'Orlah 1, 7. 

1. 8. '131 OK] Nazir 38 a. With the exception of one or two 
phraseological variants, all the deviations are scribal errors. See following 
notes, t^pa] Insert |fl before this word and 31 after it. iTirD] The 
printed text has rPTQ. 

1. 9. '131 HJ] The mnemonic sign of the Talmud is more skilful. It is 

inoi KHpoa nifw noa ntyiyi tm . 

1. 10. "iOa] ReadTTa. 

1. 11. 11W] Insert nn^ after this word. 

1. 12. £HpD3] This is the mnemonic word of the talmudic text, and if 



ARABIC TEXT 1 75 

tow aw ":k>d hnw di wa"^ pao warn nwn n"n 
tw rfrn Nntnvn ^on 'i* ^ no ro^aa !>:d i?yi 'KaK> 5>n&o kebd 
nnai> |»^ win ">na rbrb \ov twy\ rhn nnsja £dbjp snrc»i 15 
wru ppty&n So ik^i pm i^ds^ jni*»5> \w rpjrcn jniro 
^ in^i pm mbo n^i3 rwan nx p^oia pptyon S>a -wpi 
N3^ ini roc nt«nr6 wn-n arisen 5o -wi rvjrnna ppe«n 
n«aii?sn awi> i^axi nn&6 nn^ na»o pi>ma nwn *» warn 
ai> ^n nmni> pamai Bnn fe ••ha K*no rr»n N3 s Nni n*D «p k!> 20 
*onm n^D np n!? Nnw^M rvjm din .tji.t ni iron j» ana 
rpjrn din war i wnp b nam^ pama d^ ncaa town 
:pai iT^m nm.-id -in ropo tawn n*io kp *6 KnNa^an 
nrw 

19 a a 

^y why np f«h Nmsroaa htra >aKy^K mn nnsn 
i^pi :rh rmaa ;n nxna *a oniir^N ^aj?K ihnp»S>k mc Dan 

our mnemonic sign is genuine this word should be deleted. Otherwise 
Danai should be struck out. As it stands we have a fusion of two different 
readings. 

1. 13. fcOam] Insert DTI1D1 or IfO before this word. It fell out by 
a sort of homoioteleuton. 

I. 16. *)KK>1] Delete to the end of the line. This clause crept in 
through confusion with pm after ]"DKQ. 

I. 18. T)2W DNifinb] These two words which appear to be essential are 
missing in the printed text. 

1. 20. '131 ^>1B] Read Din ^ fyz. 

1.23. n^oai] Readnibem. 

Fol. 19 a, 1. 1. fcO/iy] J*c usually denotes /t<? w/iVof upon. But Dozy 
gives also the meaning prendre la resolution de, which suits here admirably, 
though one is not precluded from translating this sentence by D^JDIDI 
"I31 iaN. Whether Hefes actually wrote this book or not is unknown. 
No reference is made to it in any other place. 

1. 2. JN] This is a very loose and awkward construction. To relieve 
this sentence from its awkwardness we merely have to delete |K. Perhaps 



176 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

caayn byi i?OT *asa pn i>y a»n ni?aN p mpbnbx Twn *si nh *a 
i>aK Kan 6a "pvy »aaa parn i>yi j»vy *aaa cavnnn 5>yi i»sy *aaa 
npA an p*n isao nw t^k 5>a» dtoi pnn di^d dw npA pnn 5 

n^s* l>aD m&HDi at dik>ei pnn d^d b£b> npni? an inn dw 

*ap 5>aaw ny a*n wk bik nn?y |a nry^N n whn ;]»n i^aro nw 

'ipi> aayta baxn nta an^K in a^«i jna^s in pnn^s pn parm 

ta*D»aBn i^n patm pannn i5*k pannn pain ;n i!w pannn p i^k 

[^caam air |wnn n»na bw aira nyun xbw na din *bv n nnm* i nan 10 

nn^ dkk> np'-ya Dya jn^ rnsw aayiw ypa *b ii\xpi ^iaay i# 

*nao a^N nyn^s **iidn p* nyu ;na t^i D^a May 

*na »d* ^a 'pa n*aT 5>a NaDxa mi noan *w pi?n iDsa^ kiwi 

m6p ninna dhd 'ipi> iD^a^ jsrar bpx pa wnian 5>ap 'ai ma 

this word was intended by the copyist to be the ending of aNfia, the 
nunation being written out, as is sometimes the case in manuscripts of this 
kind. See Jefeth b. Alt's Arabic Commentary on Nahum (ed. Hirschfeld, 
p. 16, note 7), where ]K jNDT = UUj. In that place, however, jX may merely 
be a case of dittography. Accordingly |K aSHa = Liliu , the accusative being 
erroneously used instead of the genitive, as Xnxa [io\. 4 b, 1. 14). It is also 
possible that some such word as laia / hope fell out before JK. 

1. 3. Nazir 34 b. 

1. 4. nttfy] Read |DVy. '121 DK] Ibid., 38 b. We should perhaps 
insert niEOnbtf 7Npl before this word. This passage seems to be corrupt 
in the printed editions, where it is shorter. This decision is given in the 
name of Abayya, not Raba. The same passage is quoted in Pesahim 41 b, 
where Raba is credited with this decision. See Tosafot, ibid., under heading 

ann -ien. 

1. 7. Nazir 34 b. 

1. 8. fan] Does the pronominal suffix refer to paiHn, or should we 
delete the \ and read ail in accordance with the talmudic text? fiTISPN] 
See above, note to fol. 18 a, 1. 20. axS>N1] Read at^tfl, 

1. 9 . ibid, pannn i^n] Read pairnn i^k. 

1. XI. Nazir 37 a. 

I. 12. niDN] The printed text has 3 w fl. 1. 13. Num. 6. 5. 

1. 14. IDXabtf] Insert NDV \W\br\ after this word, '131 DHD] Nazir 
Mishnah 1, 3. Slight variants. 



ARABIC TEXT 1 77 

pw i^ax rat:p nnx nnj "onn r£na nnx n s n wn -iek dv 15 

tm ynn <a*&j» *inx dy» t?j mn di> d^p tm ni>iyn sjid nyi 

d^p -wj "onn dw ttj "onn rrenoi nnx *pw wn nnx nyw 

bxp fxa nw pirn pat? nv nnxi n^^ nna nn« wi m* 

knx my in ""Dan *w *nya »aw dn>k my n^y: np ^fcc kyim 

tw win f )pb .-ray \o xpnn nd y^j raw ira n&nr^xi taniw 20 

W*h rbw\ D^y t» n? nn dm 5>toi pxn nayai n?K-i wa 

ntud dv W nr^a mo^ o&ok myi !wp jaa * dv d^S>b6 nna 

niD> pjM nw raw ra^n ma^ pa*M -rr: win 'ipi? dv pn5>n 

\jyo ^n d^i dd d^bw p\ai nvi npya mw i dk rapn 

19 b 

}kb •■wiw nh3 arv t^k na^a ykd w«n ^y nayi tb nyn 

-]ha nths? N^h nJ?i ik yii^N ^ nani> jtw fyi upo 

nw b pjdbdp ix nynn pni am pi rfap pa -pw 'ip!> pm 

pprp «i> 6in 5>Ny»^ i pnio «i> 5>nx ppaDDi ^ain -m n^n 

wb nrn^ idnj |ni fsa nswh nx m^o nw ttao n»ntc3 5 

n^iy n^J 'ip!> nmp* pnp y& nxixa n^y i?pn ™ n-w spaan 

swfo ^ nnb Ti£i ■'■mDnn ^^ N*n»i nynn bpn nys? Ta^n 

nnys? ywa pi?n ran n-iKnata i:y aa*a now mru ^dk^k 

nin^o nre» ^^n nnjn now 'ip5> naoa dnw ^oan n^ [ki 

n^i? ni^D nno dti^i nnim cnob kddS>ddi rfctai pi 10 

I. 16. nnX DV] Read , , , D^l. 

1. 17. JW] Read ny^l. Instead of second Win read PIT ^n. 

1. 20. 7Z>?*^., 1, 4. 

1. 23. /£*#., 1, 7. rUKTI] The printed edition has PlJOnn in both places. 

Fol. 19 b, I. 3. Ibid., 6, 3. Both readings PjDDD and DBDB are recorded ; 
the former, however, is to be preferred. 
I. 6. Nazir 4 a. 

1. 9. Si/re Zuta, as quoted in Midrash ha-Gadol (ed. Horovitz, p. 34). 
1. 10. KDDioOl] Read NEttta . 



178 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

jndt |o *to ned tapD*i nra» hd i?y ndd^i niro nr&an 

p*Ni av d^p Nb*N mnio nrx nr6anm ')\>b ndv pn,n naoa 

*ond? ruN»?i> pta in n»»*n n^o ny ndns pnp n^y pa*n 

jnd W Ni jaa in ie>n~i *w jna ina 'ipi * D^iy *v?a n5> annrra 

i^ni 5>y w£k id >a ')pb niTT^N can *p«a nor^a NynpN |**a 15 

*aa INi n^y hd^n man s dv ni>Ni :w )b pne> pm *w )b ww pa 

dne&n^n pan in nyn id^n nDt^a KWKyo^ npnanDD^N dnsAn^n jy 

nDiNn nnnaa nnra '•'•i^a i>a 'ipi> Naoa ^npn rra jd nhp^dn y6n 

■vra n? nn nnai nna pna Tta rata nitk nna nt *nn T?a n.tn 

nna nr nn jna nW ^y nn WaD wn Wdd wi nra wrn 20 

hn^n jns n-ra wn din Dam *p?a din tnd i nna^a "6y ^n 

b$ nwaxi iW> n»r^ K$>a ms^N mn ^n *Din nd rrrciwa 

*wa din ^vi ivai nniDN pna*a "wa din ww rva 'ipi> idn: 

wapnao p|dv 1 ^n nrrran pw*a *wa ^dni *a*n p-iniD p*a 

20 a 

^n anan *nao ata nyn^N •''NaN?D"D Karroo 

•6w jn ?w 'ai 'y '^ rwn ^d^ b 'pa rv»o rran ^n Sot jn iDNa 

I. 12. Nazir 44 a. 

1. 15. Sifre Numbers, section 25 (p. 8 b). 

1. 18. Nazir 2 a. A few slight variants. 

1. 21. DHB^a] The mishnic text has DHB2f without 3. From the 
amoraic discussion on 3 a it would appear that our manuscript has preserved 
the better reading. 

1. 23. Tosefta Nazir 1, 1 ; Nedarim 10 b. 

1. 24. ''DNI *a\""l] Nedarim 10 b. This does not form a continuation of 
the preceding. It is hardly possible that Hefes had an entirely different 
text, and it is therefore best to assume that some such word as 17Np1 fell out. 
NapTaD] The printed edition has NaptflD. But our reading is preferable. 
See Nedarim 10 a. 

Fol. 20 a, 1. 1. NaNTB s D] ReadNaniB^D. 
1. 2. Num. 6. 6. 






ARABIC TEXT 179 

bm }tq 'ipb man nb nr poo m*a \y nb &na mso no fan nn^K 
mvo no invoi iva pa^no vn pT-nnnp^ pkoo^o p^ tw 
nna noo 11 6in room nn: noo 11 iw i>na ;no noo^ oin nry^K n 5 
n^oo wnp hna fro nod 11 nty^K n in^ on i>na |no nolt 5>ki 
)b hon inNoo 5>y |anp *ooro nihkj t»w nod 11 5»ni mNoto ^>y pnp 
nmp mt^np^ ;no noo 11 ^ni rw npnp inpnpp nn: noo % 
pnnsi Nmp nnmp )b p«p ^0 nwo no tm nr« i^pi : nbw 
n^n mn won mn nnnn ^n sjarew :.nrao no Nin nt wk poiy 10 
n*o |o in p n^n Daw npifi Noa Norm pDoo in |so in nonn 
■mn nwoo i^n ^y n*vs »bi ih "a r ip^ Knpa nod navw naopo 
apn inn Nii?o i>yi i?v: nno S>yi non jd n*n S>yi non i?y ni>ao 
nwbv cw *nn jo io/n i?yi non jd no/N 5>yi ni?abn 5>yi m^n 5>jn 
Jjjn in^d £>jn jyao i>yi dt ^ ^n 5>jn niovy np >*n bv) '•inid -rca 15 
b$ jo o3n nyn^N *a ^n ann nn^aDi *nnwo ovy !>yi £n« 
apn ii> ww no sin rma pnn nn opniw ms? ^a i^Npi tihx bvz 
no Nin nr caoN ^ nasi s oa ^y ww bw ;ns3 ony nopas? no 
tw ^ ;n«3 iniDon nop: opn £ p«p no Nin nrw npn ii> sw 
n^n npi pN N^y on opn 6 p«^ no Nin m mm bw na^n ^y 20 
pin nooo noo*^ ^0 wn i^pi nio^yn 101 dh^h |oi n^an |o noh 

1. 3. Nazir 47 a. Some interesting variants. See Sifre Numbers, 
section 26 (p. 9 a). 

1. 9. 'Erubin 17 b, Yebamot 89 b, Nazir 43 b ; see also Semahot 4, 29. 

1. 10. nt] Insert pN before this word. It probably fell out, because in 
the manuscript it resembled inN. 

1. 11. IN] Read IN. 

1. 12. Nazir 49 b. 

1. 15. 1NP1D] Read fN^O. 

1. 16. I^iIN] Read ^HN. 

1. 17. Nazir 51 a. There are some variants, and our manuscript offers 
superior readings. 

I.20. nt1] Delete the 1. 

1. ax. Ibid. The printed text has Dnn pn instead of )2T), and NOD 
instead of NOOO. Niddah 55 a has NODO, while Ohalot 3, 3 has NOD. 



180 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

nyncn : k»b bin pinn nytrai piavm "wn joi d^bm p 
ny nn: b 'inn hp nh Wn [n»t!?n Nnn *a n»?«b -tob idk^k 
n^a mnw nnj snpDn rvn ann^n -pn BHpon n^a ann n^ 
annan -toe^k yan^a &« wm» on :t»w wk bhpdh 25 

ao b 

km» 'pa Tutaa kb*k tiki^n nENn *n» ^«^ nyn^K 
na tij no i>ya ^y nnn '•vnp* nwi rifop 'ai 'pjn nwn fnfifr 
ba i«a jn na nnnbv ye ^n ba ^y nnn p n^a dnt^n nh ^npn 
*a liwpi *twp p rvai* mnra it nn nwi 'ipS> wa»o l5n 5 
tnpni penni pany ■£&$ *pn^« '*b yu nr nnn: -raws i?i nn^ 
: npnv it Tsa ivan pnai unpn nr nn: nswa nan: n nan: 
ru» ata nyn^K *h*6« hfai>x *b T.5n wmp ipi 
&6k noa: ^y snpy npyi? &u*d» v\bn in n^ am y» f>n nosTi 
ik '«!> nn: nT s a t^x 'pa n*a jy na kd yea fey !>a n^p ha^ 10 
Knnto s»n mo a* p |»a |*0 nma nb*k n^y aa* 5>p«y^N 'ai 'wi. 
}kb 4 nnn: epo ^psy ah in: sea nbm *& f^a jxa t.Sh yh npi 
ai* ^a aS>pNy JK3 jkb tonai now mo a< jd ^ps na^er jxa 
kidw mo a* p« iinj ini jxa jkb nbya ^y kyikp |X3 fxa nvia 
n^»tid p« d^ iwpa na na nd bya naaen a^p^m anpia ana mnw 15 

I. 23. Nazir 32 b. The Mishnah has TWP ^3. 

1. 24. The last three words of this line and the first of the following are 
to be deleted as dittography. 

Fol. sob, 1. 2. n-lXlbs] ReadYlwbs. 131 KS1D] Deut. 23. 24. 

1. 5. Si/re Deuteronomy, section 265 (p. 121 b% 1. 6. Ibid. 

1. 7. rim: Y^aO] Read niai n^N. The confusion arose through 
this clause in the preceding line. 1. 10. Num. 30. 3. 

1. 15. N/VnD] A^=»- = he discriminated, differentiated. I translated this 
participle by a noun to suit the Hebrew idiom, as pn3D WM fcO would not 
bring out the exact force of the original. 



ARABIC TEXT l8l 

a* p '\pb nnii n«a s K m^a na nbixj; ah na D"p k5>i m dtu h& 

n:t^ 5< p ppna: wn nna dvi nw i ; p ppnaj inn: nns nri n^ 

*a ^y *]N nin pin mip rrrew b6b> b ppmni p^p vm:i nnx an 

j\si pru inm: p« pgnpn ••» n^h im: ^ db6 pa pynv p"i»w 

nwb psw ps p« pnewp »a 5>y *ik nrn jiorn ~\nvb unpn jpnpn 20 

ttti ^ 'ipi BHpn jwpm cima pima p^npn '■d taiph ptu vo 

nam nbnSd n^N n^K edk p* jki rujwi ti^n rw r&np* '^ tu 

jnb Kjacia nm: •nta ot^k JK3 w "onnDxa -rubx |N3 ;k •onnDNiw 

n^aw nana nu n« yvtnv na 'ip5> nl:pnd nn:i>N3 p»» n^ jxa 

21 a 

n*5>« nnK^.w Tttiwa runfaw : vu wa 1^ dm ma n? nn •£ 

pnn pnpi> o^aa fax "nn D^ip roip nuip idiwi 'ipk yh5>k '•a kid 

nn:5> pn^a i^k nn rv;ai n*n pna nnni? pw i^n nn *pn Tin 

fea lM> ar N^a nnx^N mn ^n nnKPK n-iKB^K n:xa jkb 

»wa din ^m rvai pniDK p*m »*wa 6ik *nc^ n^a 'ipi? nn^N 5 

n:o^pp t]DV an wn n^a ^wa ^nt *a*n pnni» pwa 

N-pnn npbb sjdv an wn anm D"wa «wa njD\*pD w;pD 

1. 16. D^p] (^tS = /?* compared, measured. No adjective (J~"l3 is 
elsewhere recorded, 'lai 3* p] Niddah 45 b. 

1. 17. Delete the last four words of this line and the first three of 1. 18. 

1. 19. pN] The Aramaic form of the first person plural is quite clear in 
our manuscript for all these cases. 

1. 22. *iaTl] This infinitive is still governed by "^Tlp* 1 . The clause 

NBN¥E ♦ ♦ , DDK p* |N1 is inelegantly thrust in between the two infinitives. 
; J"" ° ° 

1. 23. ,, jnnDN/X] *Lj£-~»l = exception, or condition. IX] This word is 

scarcely correct, as the following clause does not form a parallel to the 

preceding. We should perhaps read |N *]7>*"n. 

1. 24. Si/re Numbers, section 153 (p. 56 a). 

Fol. 21 a, 1. 2. Nedarim 10 a. 

1. 5. Ibid., 10 b. Some of the words are corrupt. 

1. 6. i^n] Insert Dmn before this word. 

1. 7. WOpD] Read KJn3pD, or NJITOpD in accordance with the other 



182 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

wi nyncn p*wa «ro 'ipi? n^k ^id jmd^k »a hptai 

n^n y»K>& Bitna p Swap ^xpnpc !>KD*nB> taw *ctn 10 

kS> spv^N 01^3 EK N^ NW^ tal£E> DK tanW taaW 

in ^ ni?D >i?y jKD^tai : nib iek xb KDxnp 5>a mta dk 

rma apipp nmt? 'ipi? fKE^ta *a kid n^ta a^tai v nxrx 

tn:^ dtSti jN^Ntai ivutai nynvb cna*a fax nn nmoa 

&w ni?i va «n^ iy '\pb r\mb Knn aai>ta *|pw ti» pjtantai 15 

^ ^i?Q |v fxapisi oa^ta ivn rfrip* po* ib>bj i>y idk idn^ 

Nin nr»K 'ipi> n^y nonno kw -]hn !w jn kS? nbyz nr 

N % ta> ^y nn wta i 11 hep nvn tnpEn n s n in mn^ am -idk 

niaiai nib: !>3n!> yn&y: bw n^ni |" nin^ n^i ica bmb 

idkS? ib)b nbn nvy vao twvn ba v^y "jn snip d^eii D^pcn 20 

tw sh -jidnh nx ic>n5> 16) iniD.i nx iiDxi> i^a: bv "idk 

words. N£>SD P|D1* 11 "TO] The Wilna edition has nKB>B» s Jn. But 
according to Rashi it is obvious that the first word ought to be "OH. That 
commentator takes the second word as the name of a scholar. But our 
manuscript would seem to indicate that ^Dl 11 21 fell out in the printed text. 
It appears that both readings are corrupt, ^plil] Read frOpin or D^pm. 

1.8. awn] ReadfcwinorM-in. aoain] Read wain or train. 

PJDV] Read after this word : WnTBD WntJD WpWD. See above, notes on 
fol. 19 b, 1. 24, and fol. 20 a, 1. 1. 

1. 9. Ibid. 

I. 10. 780*28?] The printed text has taTH2^, which is more correct, 
as may be seen from the following line. 

In. EX] Insert tap1p&> before this word. 

I. 12. 72] This word ought to be deleted as dittography. 

1. 13. nn^P] Ibid., 10 a. Read nni2B>. 

1. 14. nmm] The printed edition has Mim. 

I. 15. Yerushalmi Nedarim 1. 

1. 17. Tosefta Nedarim 1, 4. The phraseology is entirely different here. 
See Yerushalmi Nedarim I, 1. 

1. 19. Sifre Numbers, section 153 (p. 56 a). Insignificant variants. 

1. 21. 1DH7] Read 1W7. 



ARABIC TEXT 183 

now uw -iDiK Nin i^aa by 'ipb noaa "by noun mv "by nw 
yy ^y nabnb mba na*a xyanoo ^ ^y p£n faa onnx by 

21 b 

ppbo nw r\vhw \w" «bp nyap yn^a fanv n on 'ipb poo 
ab |N3i mv naab ^aababa wbx bnao aba ma jnd nnbab jew inx 
bvnnp nyio w n? b*n caaip 'ipb "psao "jbnb nmaa nyaa* bn mv 
nnbn nainn abi nam nnin nbb na* nam «bro ib noa nbb yn 
D^bsnn bnn "vko n nwn nvi npyo D>bvnn bnn xbw nmn 5 
n^n nanabafl naK3D ivby onn'-a na^yn nu po» aba ma jaa 
6am tno i nnn n^bya nmo nun jo nun 'ipb ."rby *nb« 
tfba ma ;xa nun nmo irbyn jo -man nun bbnn rrby oik 
Than 'ipb n^n syiabw bNnobw innbx nyo nwa Dnbbtf bn&o 
nnnm napm D s banm pk-q niDw n^n w bnn iidn n^nn [o 10 
ma i«a :ouam nmn nnioi maiyn niDNi D s nnp jnt^ "oao 
fKa "^obx nnbbtf n^by nnn^a nip bn nn*>a npyn oh nip NbN 
ab nbNobN *a bipbN lbnm ipo bn n^by mrva mb* no bap 

1. 22. Dta' 1 ] The omission of fN after \W is hardly defensible, and is 
unusual with Hefes. 'mi IPaa by] /£"£ 

Fol. 21 b, 1. 1. Nedarim 15 a, Shebu'ot 25 a. 

1. 2. }55>1*|] Read ]&"). 

1. 3. 'im Daip] Nedarim 66 a. "OP] This is an interesting contraction 
of s aNP. Comp. inb for '•nsb (i Sam. 25. 6). 

1. 6. najOD] For the infinitive ,jtxl» see Dozy, s. v. The usual 
infinitive of ^SSi is ,j«x.*» . 

1. 7. Nedarim 56 a. Hefes naturally decides according to the opinion of 
the sages. 

1. 9. Ibid., 54 b. 

1. 10. nnnni] After this word the printed text has nbni. 

1. 11. niDN1 DUnp jnP *aaO] These words are missing in the printed 
edition which continues with niDiyi. D s ;m] That text has D^l "IBQ3. 

1. 12. &£«] Insert bnN* after this word. 



184 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

i>3 nby cirva rbo ke bi iwp }kb -]ed5>x i-6nd ^x n^j? DirT 
i?i bxrzvriDx mns p^x ^y Dirv arta^ vita n^w mta» 15 
n^n hdk p« »^n p nun 'ip!> roe Ttfiwa yjntOK kd*b pb6k 
rvtan jd p&rn 5>33 hdk nyia W ^y nw i in itsa ta ^vn 
n^ 'i>ipi prntan 5^3 nyia w n^» n ta rr6»n fa n^n hdk p« 
ip ;xd i« jket!?k <a |k3»k!>k yo ^1 i>ya tann»K 3J*a nan ^rv 

yisxp nbya \v w xbb nbvz tn^s NEmo f*a jxa |kdj ni> in 20 
rscnp^a k x nai •rv ^ yjpi h^M £va^ *b *£i tomp ipi ne 
my 3 noaa *a D s an |&a jki rnu fa [K nx^ 3:* nS>i fa 
la 1 * can r.w nn phn ri3i nw n^ 1131 ^n* «b 'ip!> rrca^ 

22 a 

k^> 61b rb^n uavjA ia> xb pnri*A las dk jma pim i»syi> 

n* k i^pi "6 p^niD anns ins* 5>m» wk ki.i k^-hi 1131 5>rr 

nw van fcrevn ba dw ntan ^rnn 5>3N i>rn» WK nm 

:r6ya pc»i r£n» to* is rw tj^k jxa jk n^x i>ya Diri? ^np^a 

oca p]ijv jm ab tsi>i akita nd^n im *mo &n njnpta 5 

1. 15. vy] The suspended 1 is perhaps a remnant of Nil, as it is quite 
impossible to read ilv^. 

I. 16. Nedarim 51 b. The word 11131 is missing in the printed edition, 
as this paragraph is a continuation of the preceding. 

I. 17. bv] Read *bX- 

1. 18. ^33] Insert 11DN before this word. 

1. 22. i!DB3 '•B] This seems to be a Hebraism representing 1E5?y3, 
since this law applies also to an actual sage, and not merely to one who 
considers himself as such. 

1. 23. "131 7 ft 1 &0] Sifre Numbers, section 153 (p. 56 a). See Nedarim 
81 b. la" 1 ] Insert tfl? before this word. 

Fol. 22 a, 1. 2. Hagigah 10 a, Berakot 32 a. The confusion of 7nD with 
^nilD, due to the plene spelling prVO, is also in Hagigah. 7rVD is the only 
correct reading. 

1. 3. Nedarim 16 b. Read PITD in both places. 

1. 5. 373PX3 This is obviously intended as a broken plural of xJb. 
Such a form is, however, nowhere else recorded. 



IO 



ARABIC TEXT 185 

?]Qi\>D rrn*c jn^Di runo «h atai vb Kn s nx nn *a nnw jruo 

inpteDi nta-iK jtudi jKn^yn ^k nataio |fUDi 

nnpy ik rbb niij rni: nxnDK n^s nfcsn jfDD ••i^Ka 

Hd^ni nhun anyEDa Kn-xn* S>xn '•a ntok rva ^a Nnpy 

jxa nnxn Knosj ^y nmpyi nn-n: niw Kmipjn Kmvu jraa 

rttai wuxn n*a t^i wnipyi smni y^a *]bi vvo dv "»a Kmru 

nx iTix y»sn '3i i? *n: Yin •a hew 'pa nhdn xmnnJK *tk «ni> na^ 

;k rvnx&b tw rr>a n^ |n»t^ni ':i 'niN jthk tf»jn dni 'ji in: 

N»n ruD y> rwnxa Nr6py fcnpno 1 ' jk n*a |d n^ya 3^ kyij Ynn 

tAk KDNa fp^i ^d Nrtpyi? py jk nS>k Dr6ta npia aca jnnw 15 

Nnay i^djx hiks Krrro ny «^a «mn NDa ruo k$ «r6 jito 

jnb a$s roota r6c: *a Nnirpy n«np» jy nnn s a rrnaa n:o # 

■jin nanas |N amm nhdn fa^a ke^kd arm* N^py j*« 

Hdek jxa do pmyp «rwo ru^yta *a nnj kd jxa jk "jini 

mxn k!? NiTn^a spa ^py nan n:x3 }n& ami: nan Nmy 20 

1. 6. rWlllO] This word is rather illegible in the manuscript, but the 
conjecture i-».a:^> is self-evident. ilDTpD] This is a Hebraism representing 
n£HpB. 

1. 7. natat»] Read naiat». 

1.8. n^K] Vulgar spelling of iVK. 

1. 9. *]DEW] Sa'adya adds the word NTO after this one. Indeed the 
Arabic idiom requires it, and it corresponds in this case to Hebrew PI?. 
This word probably fell out by oversight, as Hefes uses it below, 1. 20, and 
on fol. 23 b, 1. 4. 

1. 11. *pn] Vulgar spelling of (»ii, due to pronunciation. In a number 
of Genizah fragments I found this system of transliteration. Thus JLiJl 
becomes WK. WDNn] Read rtfUNn. 

1. 12. Num. 30. 4-6. 

I.14. NlpnO 11 ] Tenth conjugation of I J he investigated. H33N] Incorrect 
spelling of oJj by wrong analogy of J°L It may also be a vulgar spelling 
of Ul>1. 

1. 15. *v3] This may represent JJtS dullness, or A1&. deficiency. The 
latter is naturally preferable by the side of ^jaAJ. 



l86 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

*jnn npia N&a nnKi «ow mo y sr6 piae n^pwAxa 
KnoT^B na *an *6 tmxi jnot^k nih *a mi: nato ne3 K^na 
NEa jo Nnh n^Npiw : arnica '•a ~\hi i?ya po pc rma k» 

22 b 
'ipi> wtitj Knw^ «^a nnma n^a nr^ay aru^a kwi s&a 
dvi iw mpy dw na ppnas nma "ina dvi rw rmy jo nn 
niJ nnx on rw a* p rwy dw 5>a pp*nai P»T n^T« nns 
j»t!> mip nn^y b£p 5>a pp-nai p»v imJ ina dw top a* p ppnaa 
tanma px fpnpn s d db6i pnna *» db& pa pirn* n»KB> *a by *i« nrn 5 
pa p« now? *a S>y pjn nrn |D?n nnx tnpn jenpn pxi Dm: nnma 
•'wpn je^npm oma |nma panpn ns dik^i ptu *» n^5> pjnr 
p^v nm: nnx nn rw a ; na 'lan 5>ip pata i?m&K p f&a nini 
nns» pa p« ^kie^ i?ip aai rpa n» k5> n^y n5>w» n^p r i>a ppmai 
na w» nota mn^x mn pn jk na^a own nw n^k nnaai* 10 

P S WV» jy a^N H3D jKET "a HpHa^N |N1 a ; ta mD^K JD Ta^K '¥^K ^K 

b& ')tJ?K *&\ m&x |oh rmj NDy «nni?KD» Kna» i?i^K 'm$>k "a 
n^aa *]5n p iktin5>n nx-iaca pn tnn jy pna^a mtud »a«n 
ns« ^a &uaD» iin nx pn*w ^n tpx Nna» mayta ^a iidk nyp 
nw& 5>aa na^n nnyp w n^an^ npirn 'ipb '»i h:d n s jmo 15 

1. 21. '•yin] Eighth conjugation of lo /t^ claimed. 

Fol. 22 b, 1. 1. NEa] To be omitted as dittography. 

1. 2. Niddah 45 b. The form of the first person plural is Aramaic. See 
above, note on fol. 20 b, 1. 19. 

1. 6. Di"l v "ny] To be deleted as dittography. 

1. 8. Loc. cit. 

1. 9. Niddah 65 a, Ketubot 39 a. 

1. 11. 'JfJ^N] Perhaps vulgar mts. See above fol. 3 b, 1. 15, and 
fol. 16 a, 1. 12. 

1. 15. Niddah 52 a. The part unnecessary for our purpose is omitted in 
the quotation. 



ARABIC TEXT 187 

n-njn ke NiT^y ar prrw nnsa np |Ka ;nd mina nnioxn 

r^ i?i anb naa* th }Ka pea iin Kma« ma }si nbya nv kee 

1^0 bfc'» 'nm ^xpi a^K ruDta jndt *a Knnnj *pa xm^^ 

^i i^n bma npwn rrny n:s tavi bnia n:a nBwa 6an 

nanai rrr ^ymi nnaoroa •wa? rva« im i?ai antyjn 20 

Iidd* 1 wxa^xi m^n na .Ta^b j\x ma as? |D?a ^dv nm3 

'ipb }ra» mayta *a pn*w n^a: ^ni |r™i>i nao k^k nipwn 

npi •nana nao wk axn ib«pi rrrn xedd -mx nv na npirn 

23 a 

a*i?K nya m Swop srnan ti^k -wn!>k nnobK jk ^k dip ani 

m&n nwin nd nrra ^y n^sa 5npb« jkj cnpn nd^i mo 

tWK Nnnmpn t6k *ai nyn^s mn *a noN^xi Tubs 

k^n nD« ps idk mow 'nun bxpi Koru*a siba vh jnid 

y»pi 'ipi nyupa n&ra: by "idk nnox in eik nih p nyia^ 5 

rb pnnm Bnnn nx N^inb 'ipb eh^k anaio bva^a irax 

kid ninb Tiaubx jsn |6 i«a *nYu ndi nn:a« 1133 ntoby ya 

'ipb na naby npi *a nh *pa nba nroax Krusa rre an nruax 

niTrv n? nn wk Nin^ TV*n mao now ina rrvu dxp 

nyxD aruy iddn* jm rb pianD kw ny nb pnnm ':&s> la^i 10 

1. 18. Ibid.., 47 a. A few phraseological variants. 

1. 19. bma] The printed text has ?nia. As in Arabic aJlaG denotes 
an unmarried woman, it is quite possible that the original reading is 
preserved here. 

L 21. NWasbffl] I5t^ is plural of l*^ «£•*>/. 

1. 23. "Dl Hpl^D] /6*^., 43 b. lai a«n] Nedarim 70 a. 

Fol. 23 a, 1. 4. Sz/r* Numbers, section 153 (p. 56 b). 
1. 5. p] Read pi in accordance with customary usage. 
1. 6. Loc. cit. 

1. 9. Loc. cit. See Nedarim 86 b, Tosefta 7, 4. A few phraseological 
variants. 

H. P 



l88 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

nnu bi vi'p) ')pb i?i rb rw n^s rron jo n5> Nna nn xni? tnjn in 

no isid nit -on j>di£> nam mm D^pi n-nj dnk> 'ai "ids* bi 

d^Pd •on he *iaw pjn in n^ n5>p ny rrru b icpi d*p» *jn 

toe Dip 6ii? d^ti d^p^e H^ ^ b*P ^^ ^v nma nN nam 

tnjn pea narfc wi m* nnN rw D"p dn£> yu ^r^ ainan 15 

n^p nan ^a 'ipi> i?i r&a ^vrbx y?v rb na on nnan m Krrvu 

n? nnN nra uw S>a Nan dni y»ty nh sin he r,nN nan b^ tbibi 

ti^nd nyND jndt "jin Nni? p^>dn jnd n*n wx nnN naa i^bn 

cn*j |Noa ?w -\r\vb »a^ n*ao •oni ny^ wb D"p Nn>: 'ip$> naNn 

annar »Snj^a 'ai iyn^ oya nniN maa wan dm ohjA wb D"p nb 20 

li?D 5?ap nvDD in NiITm na^a jnb *]h n^a in .ts nhi'ndd dv *a 

1. n. ti? N^a] Something obviously fell out after these words which 
can only mean it appeared to him, it seemed fit to him. We may supply after 
rb some such word as J j^c, and take ]12 in the sense of ]y. It is also 
possible to insert after rPN~) the phrase t&jUi Jjj or (&]Uj ^--^j and consider 
|D as M# casual point of departure, the origin and source of a thing (see Wright, 
Arabic Grammar, vol. II, p. 131 b). A third possibility is to emend \0 into 
apV, and thus reduce the sentence to the form in which it occurs below, 1. 16. 
Although the last suggestion appears to be the simplest, it is graphically the 
unlikeliest. For it is more reasonable to assume that some words were 
overlooked, rather than that the copyist misread apV for JO. "131 IJDpl] Sifre 
Numbers, section 153 (p. 57 b). Slight variants. 

1. 16. a^pV] An infinitive \^+£s. is nowhere else recorded. It is, 
however, impossible to assume that {j\.)\ v_-^ c represents JiriN na3, or 
"VQ1 HD *]in, as the sentence would then be corrupt, apart from the 
difficulty involved in the usage of <j\j . 'iDI *JD] Nedarim 69 b. 

1. 18. a^n] This word is missing in the printed text. The talmudic 
passage obviously means : a law which is inapplicable to things done one after 
another, does not apply to them even when they are done simultaneously. 
Rashi is accordingly right in interpreting Rabba's decision to imply that the 
father is not allowed to absolve the vow under these circumstances. Hefes, 
however, quotes this passage in support of his view that the father has 
a right to absolve the vow, as may be clearly seen from "pi HpQ (1. 16). 
The addition of the word a^TI which he had in his text led him to this 
interpretation. 

1. 19. Ibid., 70 a. A rtsumi of a long discussion is given here. 



ARABIC TEXT 189 

onu man 'iph «n^y nan^a na^DJK nyn ^n hddkd nxn:^ 

l^nns? ny na^ni nat? •■Wa nao nn^ Wa mu wto dim i?a 

nar6 ^ia s p« nan k5>i napn dnk> i^nn «i>p ny nato risen ay rrvu 

23 b 

ny? ny& ein py»t^ n na nryba n mm* -» "in w n dim b3 man tf»:n 

nDipnrfw KD«a aim iniK3 ro^n pa ^ p i dn na p jiyD^ i dk 

Ya Nmipyi Kmrwa n£>2 ik lin y&D dv »a nhdipd NmnnaK Knaa 

yetsn 'ai 'ai k>^ nnn rn dki 'pa xn^y nan npa Knay iddk jnb nnasn 

nanpo nnaa^K rrm jn ^y W-6k k»kq 'ai '••k yiDG? ava dki 'ji n^N 5 

Kn»5>sn a^a mi Knar jns npnt* 1? n^*^ win vm dm 'ip naiaTD ^ 

ntfnaxi naaa rb na" 1 n^ k»d -jhi nppia nbt* po n^y nee -na 

rvby xrb ana nd *6 n.i^d p5>sa k,t!>k yan*a i?i S>a« p Nnpxta 

n^y rmai nainaa sta K*n DMna n^y isroai Dno naaa 'ip!> 

vbw) nppin n^ Dm: n^y nmai 'ipb nann ai>i "pan d^ mS>k ina^a 10 

nnaiw ]p»a naaa np ^ax .t!?k p|?n npi nnairi> hp* |k hytib rial nam 

ni> din uw6 Daan n^ ny S>ynn pi 'ip!> naoa nr vtas "]ini nma m5?k 

initni> ^oaaTi^a^ pnaia |n nn •nimS' *oaan k!>b> ny nn:^ om: b 

1. 22. /£*'<£, 76 b. A short clause is omitted. Is that clause an 
interpolation ? 

Fol. 23 b, 1. 2. '131 \)yt2W n DX] In the Talmud there is a long 
discussion between ny«5 and this sentence. Is the omission accidental, or is 
that passage an interpolation by the Saboraim ? 

1. 4. Num. 30. 7-9. 

1. 6. Sifre Numbers, section 153 (p. 57 a). 

1. 7. npCD] a p^ ^> = affliction, inconvenience. 

1. 8. fvtfa] tjfiJ^ = pure. Here apparently it denotes without 
increase or addition. 

1. 9. Kiddushin 50 a. 

I.12. 'lai pi] Nedarim72b. Read pi. 

1. 13. ^DJa^nBO?] Delete the last *. It would be more idiomatic to 
read Daan^O with printed text. 

P 2 



190 HEFES B. YASLIAHS BOOK OF PRECEPTS 

Njra te^tfi 3k,n nva^a ate $b nonpra *ni nnns |r*a nani? ^ px 
ten nan *6i aan nan nnu pn^ara ntei n>ax nrnwon mya 'ipb 15 
jok nroar* nn: idd ax^ na" 1 ^1 naio wx as\n nan t6i ten nan 
na?a aan pr*i nna nan tent? a&cn nara ten na na* 'ipb ate naaa 
M»3m '31 jwi 'ip jo mpn ndS> ■okdid '31 n vtw DV3 '31 n-ar* yrar^i naaa 
N.nD^y nyn jo nnabr* ante |ana3 *£np^a r6 nfe s '"i KDnninp ntei 'ai & 
nanvp pJB rmra nn^jn nabni ntei htw nn 'ipi> Hainan nasn 20 
naoai annn: *a Dante naian^x ara^a :ni> nb& '») ibb ibbn nn^D 
'31 nox wi '31 nnn: ns^« no aw 'pa jn3D nonpar* '•a Dante 
f*aa te^tf fa rfrnp'a '31 nos* nyinsy bai nnj ba 'ipi ':i na* nan dki 
nna ba jNira n^s *]5n wnan aoni naiarra xb nate nanpo nn3 
b$ 'bv i« Da3b« »by fen k™ *jh jra ti^k ^n Tt^a 'ai nox nyn^ i>ai 25 
tPxnaSw ^r* 3"3n tub) pmn &6i Dxran^K ten xb }h jra x^n^a is* nan 



24 a 

xpp Nnann ">a N»ra nnn *m xrai nranan xh nnasai Dnb ten xh 

£>aa n3*y |na tw onna nan xw onna ite 'ipb DDaiw is oaabx 

D s nnn n^n *6 px ifepi tat^pnx xb dxi rasypnx dx pnnx xb dx pmx dx 

n&yx D*pnn nbx raii? ra^n p3D mob i:ub» nnm ^a: n: s y f.na ^b 4 

1. 15. /fiirf., 66 b. 

1. 17. /fo#., 70 a. 

1. 20. 'lai '•nn] Sifre, ibid, nfell] Read either ifeni (pronominal 
suffix referring to ni3 understood), or nb PDai, as in printed text. 

1. 23. Num. 30. 11-13. 

1. 26. K7] This is rather too elliptical. Read perhaps N7N = 5 1. 
The assimilated JN would refer to all the following negatives. 

Fol. 24 a, 1. 2. Nedarim 79 a. Instead of the second DHU the printed 
text has D'Hin . 

1. 3. Sifre Numbers, section 155 (p. 58 a). Some phraseological variants. 
Instead of *b |'K the printed text has THEN #b. 



ARABIC TEXT 19I 

wzi W ia tw 5>a iwpa naoin^i :in^ ^k pa n^D nx '« nre 5 
rwai> wa wzi w 12 pNP im i& annx pa5> wa pai rwib wa pa 
•»s^ T3N ^b) nax ^ nny ^ wip w«a na> ^ onnx pai? Wa na s 
onnK pai? rwat? *:a& nan!? i?ia> pa ppa^ n^an ^nb> *n« ^1 ym 
nmb was? yao na* wd ■£ bwk k^i D^pnx «!>n ^nax k^ 
W* nx i? v^x «^ ^n nx i? nna n^ Dian na i? wvk &6b> 10 
5>n> ai> 'je> we na^ 6w ^d:i jan nrna ^y na s ai lani? *p* pN nB»n 
naxn arrma ^«i>af>K nW>K men |d $>aan n^ Kmaa mu j«a nan 
ans? p»* in |N^a »w DN*ya p ban *6k 1^31 rra non 5>a« «n!> ™ 
naoa nra yaiw i«n -uy xbx iw vb yubx int t&o ;xa rrva jd nbno 
nna na* nr nn ^y o^yn nna DJip m&K ca^ w n*w p i^k 'ipb 15 
nani> ha 11 wk "bv nr s :un nna nina toh»d r& nJjn *6y it runon 
i>3N % n «^« nm ;xa A na"' nr nn hod n^k inona nnTi xb dx 
na khtu nunn ara xTpa jxai nh^nd Nr6ya ned n^n ^ 
pN nmai> rum w djip ')pb x^psbb nana^a pya ^3k xnb 
as in ^ya axi *nwaai nnara vpbi nuni? nti nS>w nani? ha"» 20 
•jin ni?y nn mas^i to^An m: pa ri pi'DN pan n^N [*a i?nj 

1. 5. Tosefta Nedarim 7, 1. Some phraseological variants. With the 
exception of the few scribal errors (see the following notes) our manuscript 
has preserved some good readings, as compared with those of Zuckermandel. 

I.9. ^ri3N] Read^naN. 

1. 11. nan^] Readnar6. na^ai] Read nam. 

1. 14. yu^K] Read y^a!?N = kXA\ . 

1. 15 Nedarim 79 b. Some phraseological variants. The name of 
R. Jose is omitted here. 
1. 16. &6n] Read tfOV 

1. 18. Ni"l,>3ND] This = L^l)^. There are many other instances 
where Jewish writers use N in cases where the rules of Arabic orthography 
would require 1 with a hamza. Comp. *T'N'» = «X>.o (Ibn Bal'am's 
Commentary on Judges, 20, 28, ed. Poznaaski). 

1. 19. Nedarim 83 b. 

1. 20. bya 3N1] Read .. ♦ . JK1 „ 



192 HEFES B. YASLIAH S BOOK OF PRECEPTS 

thy *bi khje i?i yno ;sa rb nby av »a naDa- jk rta |kidt nya 
'ipi ra n^y ai* <a naaa .-6a iket nya *]h D^y an ntij faa nno 

a*-i*a» tw "ok ynv an^ao «w yn? »3N S>ax am: «w ■ok yn^ 
mi3 fxa , na'' oik Darn na* ai> »ix tk» n th jw ynv w 5aa 25 

xyuBN n:o k,-6 pta«a &6n» nrw [net &w&6« p w i?3Nn k$>n 



24 b 

i>3Kn k!>k nnn: ;kb anvpio k^ ana na^ nan aw 'ipb arma nha fa npa 

Np^DD n^n na^x yi^Na NDrnnx i>3K snb pbtt«a aKyuta }0 pjna p 

RDrri»a arma j«3 |k na^K yuiw *a nvw nan^a Nomnx '•a »ma nan ;sa 

a"3ayi> a^a^y^ xh a^ani? ^yan nb nan anayn p) D^win pa rrna 'ip!> nvd 

i^K3 a\3w6 n^i B"3ay5> a^a^y^ xh a^ani? ni? a«p nam 6a a^NTi^ ah 5 

naay niyi noyua w man m»K ax ^ax nna ma wnp jora n^iE a^p 

a^snb rb naa a s asn5> «h a s a:yi> a s aay!> ah a*a«n5> n-j n*nm aani> Sjn^ji 

D*aay5> a^aayi? *& a^ni? n^ya ni> nan a^xni? t6) a*aayi> a^aayi? «h 

iDipca avpn nwxrb xbt auayi? a^aayi? n^ a^xni? nb a»pi a^xni? *6) 

1. 22. n? a?y ai* '•a] 0« //?* afoy when he has knowledge is rather too 
vague. We should perhaps read na instead of i*v, as in the next line. 

1. 24. '131 3W] Nedarim 87 b. D*T*BD (first)] Insert 1& after this 
word in accordance with the printed text. Should our manuscript present 
a genuine variant, the controversy of R. Meir and the sages would refer to 
both cases. 

Fol. 24 b, 1. 1. I was unable to locate this passage. It may have formed 
part of one of the halakic Midrashim. 

1. 4. Si/re Numbers, section 155 (p. 58 b). If the few scribal errors are 
disregarded, our text offers superior readings to those of Friedmann's 
edition. Comp. Friedmann's notes to this passage. 

1. 5. l^fiO] Read £l3. 

1. 6. n»10] Read niD*», dialectic for TOPMD. The printed text has 
more correctly '•nCK. 

1. 9. a^pl] Delete the 1 . 



ARABIC TEXT 193 

iNnaN 5>n w ib nmn invpo nnw tu n^k it«pi loipoa nsnm 10 
naxn tj^xs naDsi nrmK nh:n jdi nmo n*ra nrmK yij idd 
n^naa jk hp,« linai ih nxnss* jk nmo ma ids *b jht |k 3:* ^a 
na tup tqd in^K rmj 'ipb htik^k nroaa ronai nmo ma t,dd 
pnpa mw Tao nao tm itvu wa nTw Tao inn rrvn inn 
thd ou:yn jo tqd nwnn p nrna Ttta nn^ tqd3 pnp3 httj 15 
np rtok3 naD dv *s vod pta :tb»i -mn* nr **in D^xnn jo nnw 
taoax s a xna 6a^ Noy xnTP ONa5*N3 k.thj ids n^a nnn: 
pban n!:n htu np nta Kin p ^a «r£ hp" «i>no i?in^ f&eor *jb *]h 
•ok 'ip dnpo nip> -jh jn3 itd3j *a riTVu t,d^ |n onaa -jhi mo 
na^a wxi> dik now n^> na^a Dm: pTao 'ipi> inn: nasa np 20 
^3N s S>o ni> now n^n hnn nb noix^ ito >a^ i>oiao ^ nam 
pia buy® y*m pnv n ox p^ko ^oai taa tu m nn w ^0 
nnic iko"k air^N noa* xna <nta &*«£«?« pa No^a xpna 'nun 5?y:n 
wn pnv n ox bxpa D3n5>K naoa* ktq t&k DKaWw pai Nmnj) 
'^ naio oik 5>ya nta 161 arm p^a idnp ^vai i?ya p&6a tdkp 25 



1. 10. Mishnah Nedarim 9, 6. Babli 66 a has 1^30 instead of NltfpD. 
But our reading is quoted 25 b. 

I. 13. '131 ima] Nedarim 86 b. H3 TUP] Read flTMy. 

1. 14. 13D] This word is to be deleted. 

1. 15. DUJVn] Insert DU^H JO 1TTH which fell out after this word 
through homoioteleuton. 

I.18. pi?3Xn] Indicative after j |! 

1. 20. Ibid., 77 b. The first three words are quoted on p. 77 a, and 
should have been repeated here, for it is on them that the following 
decision turns. See marginal note in Wilna edition. There are some other 
slight variants. 

1. 22. fbW] Read I^KO. pba] Read 13?3. 

1. 24. Loc. cit. We have here an essentially different reading, and 
judging from the trend of the discussion, it appears that our manuscript has 
preserved the more genuine reading. The last sentence is found in Si/re 
Numbers, section 153 (p. 55 b). 

1. 25. Q3n] Insert 10K tib after this word. 



194 HEFES B. YASLIAH's BOOK OF PRECEPTS 

naD Ban pro ns» bya i6 naaw bin *yb nt? »w 6ani »a*b bauo 
jneaa np^Dobw p6di^« ncnd *Tno bya p«i -mid a:n 

25 a 
u«a jnb ';i rronai ro^N -n:i 'pa xmby nnNna khdbj ^y nmpy ns 
acrmpyi NEmvu spoaa nb^n NDrby aa*a jna tan np hya nxn 
itanK nnnj jnb "ppnan p n5>i paraon p n^n:i rotAa ybi 'ipb 
N.n:nm pbhnb kw b rowo? nwn* nto pw«wn p npta» in 
V namai naota ™ 'ipb Knina npa mbb ata ■jh bp Knaican 5 
Tina nww *a by ^ nv wvhw nnsi? mna ynn nn&« n*r«a nta 
6 »nai *na byaa ;n rma ^p Nnbyab ntap faa :nanb b)y mi av b*b6b> 
nnxn noataa npba in nbDnan an N.nbya nvaa *nn w p ndv 1? nya 
by *in av a s £ta> nnNb mna wn mo&o nb nam byan nwo tern hyu '?b 
[n]^nan:i ava u mi: ibid n? nn av wbw "pna rronanw in ntanww *a 10 

bia 11 wn nnN ny^ nmy men!* ruww ba ban nr ijanb 5>ia* wn ava ia 

[N]nb jNa n*in n^ N.nmpyi Bwnru ids 1 ' in rb& nnNi aa^ rtanab faa jnd nsnb 

ni na^ 6in nry^N n p»a* w pai nnN aa^ pa aa 1 * miais? 'ipb poa* w 

^a nabnb&o b^b6 n^ nnNb n^> din Na^py n a^b ah nnNb ein yanm 

tto^n nyn^N n^n ta '•iNn^N i^N aop^N Njmty an *xwnrp ia ih 15 

•'•Nman 

p }*an Wk b*o pi^nh rwwo nxawj ^ y-NT^N p ftbx bvabs 

1.26. Darn] Readaam. 

Fol. 25 a, 1. 1. Num. 30. 10. 

1 3. Si/re Numbers, section 154 (p. 57 b). The second half of the 
sentence is a risumi 

1. 5. Nedarim 88 b. 

1. 7. ib~\ The dot may indicate that the letter is to be deleted, or that it 
is an abbreviation of p. The latter is rather unusual. 

I.9. Ibid., 89 a. Some phraseological variants. 

1. 13. Ibid., 74 a. 

1. 14. iiaSvNI] See Maimonides's Code, Hilkot Nedarim, 1, 23. 



ARABIC TEXT I95 

yw-ip 6 w i?*t nw nxrcso nwNvn nnn untw 5>on5?K *a «na» it^ 

-ddn^n anai?K ;kbt £k nDaata wrrbw w&nzbx nnn wn p *by aain 20 

(•NnmNljN nyn NDnnDaaa bm >bv wo* i&o n3«*ni oaa^a xntan jaa 

NKnan bz) 'ai yaian b iNEan nbxbi 'pa 120*6* nna/K ,ndt *5>k 5>DaS>xi 

ncn 'ai 'J>na na Mwam 'ai vaa b i^n bi '51 nonin W 'ai nnban 

ai> Nnn ^n-6n Doata noxaa na *isp in mnatb ^ya 'ai yawn 5»a 'S>ip 

p lraa *a&r£*n *onaa nedd pawn pa 'iph am p nai?y no 25 

25 b 

^n^n xn:N i ^ya nnaiw mn jd iraiw noxaaiw <a nid njmoi "|5n 

rnnao na&w *n» ktukb KiTvai ^dn^ni pnp^Ni pnytai DN^yta «nao 

|N3 nd n^n i££k *]5nai nbna wna d::> nSj khjo tt&niwfi why nnb *6 

nhi s£o ni>ai pi 5>ay otn -6ai i?ca p pn qnjd ni»an inaa ni>a anata 

Ni>a nam jnb Mnsriba oaan ana^a rph&c nnn nbai pa nbai hkid 5 

3Dnm myn noma 'ipi> aimai d&o naaa jNoas^N nh Ncaa Daan 

1. 20. noaapN] As this word is undoubtedly an adjective qualifying 
^invNI D^NrQPN, it cannot be the object of 2DT). We accordingly miss 
some such words as DW fN which should be supplied. "Q^ivN ufiaPN] 
Literally : the larger sunset. This adjective is to emphasize the fact that 
he is not to become clean until it gets utterly dark. Owing to the dual 
form of D*3")y, mediaeval Jewish writers divided the sunset into two parts. 
See Rashi and Ibn Ezra on Exod. 12. 6. 

1. 21. «ai^ JN1] This is governed by nam. 

1. 22. Lev. 11. 24-8. 

1. 24. TN] This word is superfluous and should be deleted. 

1. 25. Sifra Shemtnt, section 4, 7 (p. 51 b). 

Fol. 25 b, 1. 6. DN2] As this word stands it does not suit the context, 
whether we take it as ^U. or ^JS. We ought therefore to read DN3, and 
regard it as an adjective of ^b he was hairy. It would thus be the 
opposite of coijL*. In order to make the sentence complete we would 
have to insert some such word as DW before DfcO. It is also possible that 



I96 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

nNiDtt xvub panaris cata.m n^npi cmam niaxym Warn naipni 

niyi dinh my ppaa jnw»w itai n*w mi>n3 n^roa vb bix pioiK 

my inn taj ^ n-nxan my nn bw mm my ^x dik w n nisy ^ mrnn 

-]W ix pays? ji>ai .mtan nnnp my Wjwi myi n«an rrn myi moTun 10 
nnxnpD bpx nta nn^ta nta inta *otkti my jid pin nmno may na inn 
jn^nan p nna 'ipi> mta *:anta dj^ rutca xnpia K»a n^nnyo mini 

K?oni? yo: np xnpia kes nam*? p ^>px msnpo i*y 'ata nata 

tyma ms>a innaa nax 'ipk n^ta "o^nta d;^ na«a tan» Npnyi Kcojn 

ninai nan jd nvao mna i^sk nw oni? pa nnaxn Kiwi niovyi 15 

ta ycai jnwaDa pkdbb pipn jd nenyao ninai ntaan ;» ma 

nhjd •oxnta Djjn nS>s noaaota N.-wiyK p nnxi i>ai Nnan intai nnata 

aonnn jk p»* j« Knnaita-i tan ^y naxa to i>a Daw kwdoi j«a -no 

DN3 is merely a corruption of DJa, and the 1 of the following word has the 
force of even. In my translation I adopted the first interpretation. 

'iai nnnaa] Teharot i, 4 . 

1. 8. Hullin 122 a. 

1. 9. S D"P n] The talmudic text in this place has 1TII1T "V But in other 
places where this Mishnah is quoted, this opinion is ascribed to "'DV T. 
■jnn] After this word the printed text has "pH $>ay ^ ^N*"in myi. 
That our manuscript offers no genuine variant is evident from the Arabic 
rteunte', where this point is mentioned. These words simply fell out through 
homoioteleuton. 

1. 10. mtan] A number of words follow here in the printed text. 
But they probably were omitted by the author intentionally, as they deal 
with creeping things, a subject to which Hefes devoted a special precept. 
See below, note on fol. 26 b, 1. 12. 

1. 12. n?nny?0] Eighth conjugation of J.X_c = of middling size. 
'131 nna] Teharot 3, 4 ; 5, 1. 

1. 13. NilplD MOD] A rather awkward addition. But perhaps the 
awkwardness was not felt on account of the frequent use of this phrase. 

1. 14. Sifra Shemini, section 4, 6 (p. 51 b). Tin p3 is omitted here 
after "UN. 

1. 15. Ohalot r, 7. 

1. 16. nna] Read nna». 

1. 18. pD> |X] Read ... IK. 



ARABIC TEXT 197 

n&yai mw an 'ipb nysa na fsor *a bisbs bsnbs ^s yanna nnsa s»a 

— pn^ni pnm ^lam aim bas n^a* ps»B»i anb pseud nnn 20 

nwb i^w dki a^a> psdbd psi pnb psedd ynr naarn nbaani 

jrm^ nm noai aw psdddi pni> psddd vnp niroab nimbi 

wp pan* pntriss 61s bs^Ea. p pyep pi siw nyb nyra onsnaa 

nnnb ^rcsnbs nasaa rinp , » 'ai 'baaB s£>van bai 'ipi A nyb ny» pT#ia 

naaxi &ama is sn^ronb sn^sao [sa sia am p nsby sei nnabs 25 

.Tbnsbs naaaubs nnabsi anaa seee s^ian&> nEbE s:Srs 'ian 5?Npn 

26 a 

naaabsi snaa nnnstabs nsEsby pya s.Ta fsa ;si nnabsi snaE 

by nhn bai 'ipi 'ai ncnan bab asnabs 'ipb nasaabs nan ^a .TisanEa 

naapbsi nnpbs snaE snaas "by nsabsabs nsasvnbs '•in' 1 vaa 

ibin ba p|ipn ro vaa by ibm ba 'ipb sEbs abai psbs psayi any psi 

*a anna^i "aw abai nn^n "onsi psaan nnbni naipn ns sunb 5 

'ipa iw b^an ns wnnh n*nn baa 'ipb s:irs b^abs n^nn baa nbip s e 

see" 1 ana yaian ba 'ipb masi nbsi asabs ""bs see 11 ana yaian bai 

mn nnni n'os is nbs s by b^saabs mn nasa tiei *a^a pai ans pa 

ibnb aaa^ fba antra biasE is nbs is nas ••as's nbsbsi •osisbs 

sb pseee ja*s pseee an anb 'ipb nbaabs jo '•asnba sbs snaE 10 

1. 19. Niddah 54 b. 

1 22. Vnt^] This is a superior reading to jn£> of the printed text. 
I.23. Ibid., 56 a. The first an^ia is omitted in the printed text. 
1. 25. NIS^SaD] Direct, nothing intervening. 

1. 26. '131 nttta] Sifra, ibid., 4, 8 (p. 51 c). n^nS^S] "Lai - 
domestic. 

Fol. 26 a, 1. 2. Leviticus n. 26. 

1. 4. Si/h* Shemini, chap. 6, 5 (p. 51 d). 

]. 5. a^n] The printed edition has a\n. See, however, Kelim 17, 13. 

1. 6. Sifra, ibid. 

1. 10. /&*#., 6, 10 (p. 52 a). Read aa? instead of anb. 



198 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

wiDnp i?ib Knixrci *n$>N ^ni»tai kb>&3 o^a *6i wpvn *6i d^3ix 

^3 wt nW t.5h no?S» anyn ny nedi 'ipi : KrAir:^ Krranpaa ^iuna 

iiyao p^inb nine isp^a an 'ip!> iTdk^k hdn^n p wrrci nS> DKnpxi>x p 

n^Nnn^N i»K3J3 nwfo naxD^K jKVnSw ^xaji "i^nn^o n»nni>i di* 

ab nddo/n k™ |kit6k nru k!>x d^d i£a hd^d^ rriftnbm 15 

bwi p mia Kirn? yao trowi ai>a» pn nina cap !>a 'ipi> ne^k 

pKasw nnaa vi *ne idnh *tod aiw nmt^K 

5>ki jmntai Wki pibk»ki aitai ins^xi nb^K \i *nta ii nwKvn 

nil^K |KOT ^K NDM ^^1^ "ON^K }13> JK p3K DD^XI K3-|n!>K1 iTNDJJ 

'31 D3i? D*KDon r6a ':i nam npaatm 'ji 'pn nodh m5> nn 'pa naa^K 20 
[':i] i&d^k m >n^« kvkuk KruD nana nxy dm na» pp 'ip anaa kdS? 
nd d:^b n^bjd |N3 tie pksp&Ak mn Dini> nt:n p nnw i?3i 
6 ked nony maipD ^pk jk3 ned *]h »a nnSw nntaa aw j*o 
NyEn;E ftoi ntopE^x sin jvi |N3 kes pc>n p nBnya 'ipi> Knpta 
pe^K p h»3M ^n *a kid nnaiw sroaa djwb Dtbyi piyi nni? p 25 

1. n. PniD?X1] J-i-o, plural of JLi-*, example, description. The 
orthography is rather exceptional. Comp. jKVD, fol. i b, 1. 6. 
1. 13. Ibid., 8, 9 (p. 53 c). See Yebamot 74 b. 
1. 16. '131 i>3] Kelim 17, 13. W\2*T\ \0 mia] The printed edition has 

nea^ ma. 

1. 17. }>N3E>N] Read J*fcnfc>N. This is the broken plural of the Hebrew 
word Y^W which does not occur in general Arabic. But as J'fcO^N can 
only mean bodies, persons, the reading f-'NI^N is the only one possible here. 
This is how D^T^ is rendered in Sa'adya's translation. The singular ^ A 
occurs in Abu'l-Fath's Samaritan Annals (p. 82, 1. 6). See also Dozy. 

1. 19. DD?X1] Read DSD7N1 as in Sa'adya's translation. See also 
below, fol. 26 b, 1. 11. 

1. 20. "133 N^N] See above, note on fol. 25 a, 1. 20. '131 nil] Lev. 
11. 29-31. 

1. 23. E] To be deleted. 

1. 24. Hagigah 11 a. 



ARABIC TEXT I99 

26 b 

ib)b ibbn need to p mian ntt>nn ^ 'ipS» Nn s D in ti pn^Ni 
no csi^n ni> jw -nn |» nnN ^n D^i^n nn^ pap nn^D no nm&3 
niEvyi dh^ n^n innnn Tin p nnN p]n mcsjn dh^ nK>n pnE>n 
nina non p nnno nina &"»sn nw nnh pro? onn« ^Npi 
♦piNcm pkdbd pns2>n p nnwo mnai n5>nan p tvdb 5 
•nsynn ned^ Noon dd!? nn nm^ *a i^ps nsn now 
Nnni> >bxrbtt Wb^n s b ^n n!> an bi njpns? >a NEnS>N spav nnnaoi 
*lhni nni^N id nnnac^N N«na» dkdjAk nend *n^M Ntf> jn 5>sb5>k 
p n^ n^yn jd n!> tanbnaD 'ipi> Daa s nS>b N.nnwi N.nnNatbN 
pnnr&xi 5n£« |d ni>ai>Ni A ph? ny^n jd n$>i cansvn jd «h own 10 
n5> name n\a naNn w oaana pnnN dndSjm NnnnSw n^6s6«i 
my pswa f.Tnnw i^ni nas^N hpi> N.nnna Daan nds name 
pays? ta^m nni?nn mt&n ein rrnn* n ownni nNDi?m nam npaan 
»w ma p prw n tnN.n myo pn pnina mn»jf nn pn ^w in 
ninni? cnodh jann ian bspa n^n^w *nmp pi? b» n^np na»p 15 
dn nn ••nta ^y ni>N ^nn *m nb« 6^ 6^n d^id te* p^aa p>nmy 
•>rn nn pny n nn 5wdp n on no^ann wai pa^yn p*DBn w»!> n 

Fol. 26 b, 1. 1. .S*/ra Shemini, section 6, 3 (p. 52 d). The names of 
the Tannaim, as well as the opinion of R. 'Akiba, are omitted here. See 
Hullin 128 b. 

1. 4. Ohalot 1, 7. 

1. 6. Ibid., 5, 2 (p. 52 a). The wording there is more explicit : N'Qn? 

wnn mw ion na. 

1. 9. ZfoV., chap, io, 2 (p. 55 b). There it is EHPnan which is erroneous, 
as it refers to Lev. 11. 35. 

1. 12. Hullin 122 a. The part relating to animals is omitted here. See 
above, note on fol. 25 b, 1. 10. 

1. 15. Ibid., 122 b. 

1. 16. ^nn "Ol] These two words are corrupt. Read NHl, 

1. 17. ^an^ai] The printed text has nV^n^l. nn] After this word the 
printed text has 1 kST\ Nan. 



200 HEFES B. YASLIAH S BOOK OF PRECEPTS 

nypi tid NiDNs Da:n n^d ^nd^n^k mn nna ;d nD3N^Ni rwann 
lh Wi iW oaana Nnroim ^n ^k mxya ny«o ia insa ne *b 
n s ni nona rtaa ni? aa-on s d *a mn 5>3p *nta nsmcfoc »a nxa-im npa 20 

}K ^131 DT D^ X5D1 HTJ3 H^NVriN y£ KiTKTatf fan D3* JND 

Daa* 1 pnnn- nb) d^ ni> ntaa pnnrv nb yyibm Knwaa py3 pnnnx 

pp &*p^ P JW»^ n en 'ipi? rfcata ^n p pnnnNi on 1 * nd n^ 

Pn»b» pai pnb pkbbb jan pw am ned n»v n^n b^p 

B»pS> p pycp "i en n^ni jnxpDn nh £d3 kh n^p n!> n^iit n dk nwy 25 

pi dw "oa by ppns? iare» *awo ned wp n^i pptw pp 

27 a 

n^> n-iit n en |n*PVD rw3 niKDBfi 5w mina nmnon n^oen 

np asnn^N je 5>yaaE^K -ind^n ;n3 |ki jnvpDa nh £33 nh wtpp 

nn^N 1^3 !>sn» NE>a mbr mo tpttibm -6ai nni? rcftn ^>ysaN 

vvnp "asy 'ipi? na Nan je oaa^ n:xa rra nnaaN np nain^x naNai 

•>ii> p jjjw n en mni3 hein31 neb n^aa yaun he^n wn ne>a 5 

yaian e|N ein mirv n hbidn n^ ••anEn aa^ ib *jb 5>y piew torn 

1^3 *aa ^y pnaw wm ^ p ysw i 6w neb n^an naaa&> mriN3 

KPttD N rf:N si? pN^N ^V nawiw r.NaNvnS'N na w pNn ^y 'ipi 

]nxn i?y ?5^ Di>n naay id^^ du^ na^y huh pjn 'ip^ Kbi>N »a 
m naaa sna n^a^a napn ^na^ ba pan i^n i^xpi D s atr ns N*inij 10 

1. 18. pNaB'N^N] Read ^Nir^N. See above, note on fol. 26a, 1. 17. 

1. ai. ni?NinN] Read ntavnN. vyai] Read yyibm or «niy3). 

DT D^] Read D3" D^. 

1. 23. Niddah 56 a. 

1. 25. |?D3] Read |7ia3. The eopyist mistook 13 for D. 
7 131 WW "1 ON] /6/a?. 

Fol. 27 a, 1. 5. Hullin 126 b. 

1. 9. Sifra Shemint, section 5, 4 (p. 52 b). See also Hullin 126 b. 
1. 10. Hullin 127 a. See also Tosefta Kil'ayim 5, 10. The wording is 
slightly different. 



ARABIC TEXT 201 

ONpa^Ni mpapo^K "]h jo n^N e|khk& wd5> asm 'pi rrAnn pn 

a^n pi nny JtD a* ^ pao nmt in^oi? axn 'ipi> in:oa^Ni 

hdnjj nwcN mi ana *:an5>« ^y am 6^ Dna yawn b 'ipi ktucdi 

*w^pa nooo pswi ps n^k 'm l ,xp) ain p na^y no n^ nnan 

NiT^y ypi n^Ni fton '•k nowi ''■mo i^N nyn*^N 15 

kd!>k *a aojn [ki -jW aj:n jk Nnmo nya p6k pot^a nin nnx 

'pa nnon an naa^K anata jNor ^k NnnaNj: ^n ^y Kparn 

nva^ xo nya '31 py ^a 5>ao noo* anoa ano i^y ^ new i?ai 

^Nixi>K tnd noya may pen nw n:ai ^y ^a nyn^K rnn 

•oyo |kS> Dna naa^o rw -ibw ^a b n^Npa nfr6oynaota 20 

nnn nan noxn a^a «in^ ana nax^o nw "ipk nhp 

r6 »n Noi> rtan nny:s iwoai Nnnsn ^ pp:n n5> ntasa 

aaicwo nonyi noon nKoio pi?apo tibwid py ^a 'ipb a^a 

na^o noon 6w nrnm i a s Noo tj^b xbw noj nn mya 

^ ^a ^y pjx nnon hn 3ipi aianw ^y ^ p^an aTia np$>p na 25 

nrai aapn aianw nW>a po^po pp koo a s :aao arp 

1. 11. pn] Insert JO after this word. TIpipD^N] For the exact 
meaning of . JLla-j see 76« Batutalis Travels, vol. Ill, p. 103, 1. 8. Comp. 
also Der Islam, IV, p 436. 

1. 12. "131 aj?n] Sifra Shemint, section 5, 7 (p. 52 b). See also Hullin 
127 a. pJO] Readp^O. THy |«a] The Si/ra has "lanan while the Talmud 
agrees with our manuscript as regards the name of the creeping thing. 

1. 13. frrnJOai] The usual texts have NTOO?a which is in accordance 
with Greek aaXa^di Spa. But as the same word is in Arabic J _vy-r or 
Tja.^l> the spelling of our manuscript need not necessarily be regarded as 
a copyist's error. 

I. 14. Ibid., 5, 2. See Kelim 1, 1. The wording is slightly different. 

1. 16. pNafc^K] Read pOS^N. See note on fol. 26 a, 1. 17. 

1. 17. naaxbtf] See above, note on fol. 25 a, 1. 20. 

1 18. Lev. 11. 32. 

1. 23. Kelim 16, 1-4. 

1. 24. nni.T i] The Mishnah has "VKO H . 

I.25. aip*1] Reada^l. 



202 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

27 b 

D"os3B 2Tp xbv *s by *]N niDi3n n*3i pa^n rva n*i?nn JIN 

ajpi didwid nin!?pni d^dp D'oupn jn:»po p3P ndd 

n^ ]nbw ami? onn w m^wj D^n:n pa^oni D^nan ttflapn 

naipn \nbw am? inN in nwwo d^tnd 75? ^di rnaai naa 

nnN rrpav ia n^yw pnyni n^ am? nimax w toto 5 

ntt nt^yi a^i didpwd tannn hndid pi?apD tid^nd my »73 

a^i didwd rvmipD win fin hbwd din rrnn* ni vrorvp 

n^aoip riTiiyaD hn nw^ din mirr ii mnws riN rwi 

noam nan rroiwp hn nvywv din fiw ii 3^1 dditod 

*»«» nina 13 wi manw din rrnrp ii ajp*i mon^D my 7E> 10 

SnjDil HNDD ?3pD WND py 73 N^N l7Npl D s nSD H^DnD 

D3"ia^ iy D3-p? mny dni didnh bv aw» ?y:Dni jnsp^D 

DDmrV^D N S 73D^ ppSD^ "W fcPOIpDK tttTKW ly DDm?7l 

nnD 1? n^t? ny mna nno 17 iwyb mny Nine nDnyn my 
Npnn^ nd yapi rrnap 7Dy i>D3nD^ i:jd aap^i didjwo moan 15 
*n*rttn t\vb* pM?n rva ruroa n?373 mo irnN^N fsavppK pa 

Fol. 27 b, I. 2. D"ODp] Read DVJttpn. 
I.3. DHH] ReadDnn. 

i. 4 . nn] Read -in. 

1.8. N^nDip] Read N^at^p. 

1. 10. "VlDnW] Read DIDH^D. 13 . ♦ . IDBIWD] The raishnic 
text has plural suffixes which are more correct. 

1. 11. '131 py 73] Tosefta Kelim baba mesi'a 6, i. 2. Read "liy ^73. 
There are a few insignificant variants. 

1. 12. Danab] Some texts have 33137 to make a rim. The reading of 
our manuscript is superior, and is satisfactorily explained by Hefes in the 
following glossary. 

1. 15. moan] Maimonides in his commentary on this Mishnah (ed. 
Derenbourg) mostly amplifies the brief explanations of Hefes. 

1. 16. rWOa] This word is not recorded in the lexica. It doubtless 
denotes a kind of a basket. ~Ij> = hyoscyamus, or herbane ; 'isT-^ = vinasse. 
See Dozy. 



ARABIC TEXT 203 

TKB* p&MD pVl "1X23 ?]Nap pJ»Dm PNSttN D"aiap,1 KnTOOBttl 

ny vmn"p poppa n*ae> fa inn # rrau p*ot prvi nwsv 

fa p|P* iao duon.i fa auw niao n"dhpd yoa Kfat^p 

NTOaD Niax n^p ibxp'j aaa* ddi&?" iayp ia» Daiai> rfapta 20 

pfapD "n^ND dw fa jn:aNfa iDans? iy .indb pjapo pa py "fa 

md"nd tnn "fa d"ne£ pnna piDino vn jnaNfa isant^D ined 

nfafai ■"jnaKfa ioa Nim 1^332 wmwo pined pfapD 

N.iaB "n^Ni kvi in" n^> nao ni ia«fai ni.i "in" ia ni> K»mn« pyi: 

xb "niw A .iDNaai>N fap" n^> nd na^i nDNaai>N fap" nd na^a ia ni> 35 

nfaxp NnaBi nDNaa nfaxp no"b «na»i nDNaa nfaxp N.ia^a ktA 1a 

28 a 

Daa" «5>i ia n!> Nna& "nfaa *i^i Nni> *a" nb in ia Nni? ;ta now: 

«nj»i *KfA p" nb in 1a xnb fxa ifa "a no Nyrca tnpn fa KiUdq 

ifa fo Nfa "ni N.ifan po" nS> n5> nnyN ip no mfa» "aNiN 

Njn»fa na"ao!?N DNDaai n»"tbyfa n"nNini>Ni pwafa p iNnrfa 

1. 17. pin] Read p"in. pSND] u_Stl = a thin lock, or tress. 
1"N2¥] 8^5-9, plural^iUu* , = « /oc£, or /rgss. 

1. 18. pin] Read pin. Although pin and nn"3¥ are to some 
extent synonymous, it is quite unusual for Hefes to give a Hebrew equivalent. 
Furthermore, pin in the preceding line seems to have two Arabic 
equivalents, and this again is out of harmony with the author's method. 
It therefore seems best to delete p"Yl1 in this line and to arrange the words 
as follows: 1*fc5fi£ MWBtf pBND pill. My translation is in accordance 
with this arrangement. |N3p^2] jjl-liii is a kind of sack for carrying grain. 
See Dozy. "iy] (jZc , singular i* £. , = handles, or loopholes. 

1. 21. Hefes explicitly says that the following passage occurs in one 
place ; but I was unable to find it. It may have formed part of a halakic 
Midrash which is no longer extant. The three component parts of this 
passage, however, are found in three different places : Tosefta Kelim baba 
mesi'a 2, 18 ; 6, 3 ; Mishnah Kelim 4, 4. 

Fol. 28 a, 1. 2. JN3] ReadJfiO. 

H. Q 



204 HEFES B. YASLIAH S BOOK OF PRECEPTS 

nd iSni nS>» im rbtn pc no Knj»i n:rf>N &nn na* kbi no its 5 

nei ynptai a-m^Ni naW>N nt?p nhjd na tayW jn^n nny« 

oara ^id ;nd? »a nnxn ni ^n tu nod jNa nd NCNa *KnnapN 

tfp^™ ninoani unan paa "pm nmnN an!> jw D^an i>a 'ipi> 

nyavn iva nn^ p«i *pni cmnN anb p« tsnpn "6a '31 pa^nom 

W n^ao nui n^pn rrnai ppn maiai Snaoi nam nw ibxpi 10 

nb hnd a^yanN ppnno jnt? tAw nrb tw s a by *}N nmaoa^K 

pai ptapo pa a^an 5>a inpi nnino i^n m &?a*n ama jw 

nbay ivm »in mirp n tnd n nan hneb pi?apD pS>apD pw 

pbp» « ^y 5]« jnai naap nrao nai payn nanyi a-afe n<DDpi 

piapo D^an 5>a -wi jna^ nca n^n tata^ D w wy jaw a^DD 15 

n^n mi.T -i nani> tnd i nan pa* pninta pi>ap» pxpi pxiao 

neb naya ^ d nw "iaiD a^a ns?yn i^api rpan ^ya ta nany 

aippnp n^a" 1 nyini annai nsi?n nine idj?d ^ iaw nana 

p»in anina bwno *pi> awprw in iayn m ana nici? nipwn 

awpnnp in nayn na fna nioi* nipwn aippnp a^a^ni fbwn 20 

preao ^a^a |a^» nnn no mjrap anaei b*nbb b^tne *p5> 

jai>»n nnn^ nion ')pb pi>ani>N y^h nynDD in neb s d-d in 

Pni omnia p>>apBi Bippn£> ^ by pjn a^ann nrw p^oaoni 

1. 8. Kelim 25, I. 

1. 9. wipn ^a] JMrt, 25, 9. 

1. 10. 76/fl?., 15. 1. There are some variants besides one or two scribal 
errors. 

1. 16. |Hint3 ♦ ♦ ♦ D^NED] These two words have changed positions by 
mistake. The trend of the argument proves that the reading of the Mishnah 
is the only one possible, and that our manuscript offers no genuine variant. 
PN] Insert pa after this word. 

1. 17. Oai nt^yn] Tosefta Kelim baba mesi'a 7. 7. D] This letter is to 
be deleted. 

Lai. i>aPa] Read^a^a. I.22. Ibid., 8. 3. 

1. 23. D^Fin] After this word the printed edition has : jTllDa OninD 
t^/3in nnnt^. These words probably were omitted in this manuscript 
through homoioteleuton. 



ARABIC TEXT 205 

Knaoi A ypnpa Kin nn ypnpi? Pinion to liwpi hap dipd pa 
is* *6z n^N ^ |« *6x nn^N nd^k *a p«a jtwri *b* p bw kd 25 

28 b 

Karma ix man ik pxri?a xdx nowa bpn t6k p rrra 

&i> ;ki oaa* nasa ne^k ai?a *odid yawn ni?a p nymnbx Kroxa 

Nina 4 »3BD a*cn a^ao pn nina D'ap ^a 'ipi> m^a rviw spa* 

nr6 nam a-n bnan p a^a hew sa^py n nan twa mia 

naora ^apo^ nan nrwra ihaxi mn ihaxi psa *pnan jra 5 

i^y nd Nnaroi *n«Dta^ man inna )b lanarvs? nah NEta 

naa* nbi jsn:«i nysip «na» m&un |d nsnimroi npa via p 

ppwn pnan na psynao man nant^ anip a^ nya^ 'ipi? nn.n 

na-^i nnn?» naias nn s an »aa iw na^b irvao man nx 

n*BTO i>3K> p« n^a na^ .nw Nnpa noi?i nanpa nn\n p« rpa 10 

pan trh wpn 'ai scyt: ••nd nranx ^aai n s aa* *fcani a-^a ^aa 

xbi ra\n *a nsou pbpo K^n nans ^ai a*aaK ^ai a^a ^a 

anva^ nnyn nayp Ntaai naxn ni> a^a p pata Nnaoi *na iWp5> 

'ip& nsauD»^N }d -jin n*ai Tnrn as™ n*ai ann |o nhrayo 

nans ^ *ata *iaa ksw nmnrj j>y ^aa pari? rh sw ni>ata.n 15 

1. 24. Baba batra 65 b. 

Fol. 28 b, 1. 3. Kelim 17, 13. Some variants. See above, note on 
fol. 26 a, 1. 16. 

1. 6. "131 na^ai] This clause is not found in the mishnic text. See, 
however, Sifra Shemini, section 6, 10 (p. 53 a). 

1. 7- *na] ^> = ^««£"- 

I. 8. "131 nya^] Yomaaa. See Parah 3, 1. pan] Read fn3H. 

1. 13. nsnVa??] t^lj^o things that remain overnight, and become stale. 
The V of this word look like t . But there can be no doubt about the 
reading. 

1. 15. i"v3Dn] As Hefes treats of the class of vessels which have 
a receptacle and are not subject to defilement, the reading of our manuscript 

Q 2 



206 HEFES B. YASLIAH'S BOOK OF PRECEPTS 



khjei ypnfo [nntsb nam nedb Sw^a pn cna ^ya ^ 
nwuata bp s kd *t^m spia jkb tkb^m dndv |» man»,K 
Dnima niDiyn nrayra o^a npyn 'ip!> i^n^ i>apnQ 
na*i nmpn i^sk Din 6*qk pan han }o d.~6 na*n kvw 
nam i?Dy^« npi »a pan vbx Knani k»b nsoD bapo mm 20 
iw nxtaa^o pyta ana kbw ntaa -jim fey^x N^pax nik 5>«rm 
naxa jx neks noaaa !?apn x5>a KnnrcMPm ^nai>K jo nnD s nta ban 
nan xaa lin p Daans xrh np-waia k5? na« .Taxi? myo mat6K 
DDinm npa bw mbpfcn 'ipi? Knrawm Smxan ppyi napi nta?api 
wa nod noap *ioa Dnina i^n nn naa»ni anm 5>b> spom lhy 25 
nnns? soai enn ^ spaacm s aa s iDa nan noa mnta «-o:p 
ti'ahn 

29 a i 

rowan n^ai i?iya»n wai naan mai nao ^ paai^xm n^ pneprn nann 
pyani nor ^ aanoni niaaro ••hia 5>p Diraxm ni[nw]a pm D^aa pw 

is the only one which would suit the context. And yet the view it 
expresses is diametrically opposed to the decision of the Mishnah, not to 
speak of the fact that this passage is nowhere to be found. Kelim 27, 1 reads 
nNED YV *baa Vxb nb |W n!?aD. The only possible solution is that 
Hefes had in mind the following passage : n^ mSty D^rO? nai^yn n^ata 
Tint3 )2Vb nb tW *B by *]K niyon (Tosefta Kelim baba mesi'z 10, 4). 
He omitted the qualifying clause, "D1 103] Kelim 12, 3. nanD] 

Readnanra. 

1. 18. Tosefta, ibid., 7, 5. 
1. 19. Loc. cit. 

1. si. pybtf] This can scarcely be right. Below, fol.29a, 1. n, we have 
py*v« Read, perhaps, s \\$ =■ ^,±s. dung. Maimonides explains DIpPD as 

follows: ncpiw id& *6 *a npabx rin ntto tapni» ^bi \d rras 

a vessel in which the dung of the oxen is collected in order not to spoil the wheat. 
This obviously supports my emendation. 

1. 24. *V"1V1] Instead of CpDl. See above, note on fol. 17 b, 1. ro. 
D^pD.l] Kelim 16, 7. 8. Read Dlpbcn. DlDtnm] Read DID Vim. 



ARABIC TEXT 207 

^nia bw dieni n^an ^ D'-aisi ntaon niaiDDi •ofyn ni]33i33i n^s ^ 

DIN bw pKWD KW»n io *DV i DN &3H HT DnWD 1^K n.T niNDUD 

nyen n^n hw ^i neb na^D rwa &6k>i ■!* pim&d nyea 5 

K^M^pm pnamni anao p*ni hrxan n^m inna» pin nma nax^o 

n^isdd p*n dwdd i^k nn nieunan n^i dwi n'ai N^mpoi 

nnDD rvnm i n^n p*n nine nisi ned i-&yota i3ni3 Nine j»n 

*a ^y pjn niDirin n*3i p3^n n^n ntan «>iani m» uni3 nw ^ao 

nun nira *ian n^n uw -ivid neon i?y neon 11 sw w 10 

pjM »b>3»5>k npa ^e aiptan T^n p i>ae nd "voan •«»& D^a 

~n:i>N p nnD^ h!?n !>a3»/K onm ta pp^n DNt:ai>N 6p Dionm 

eaao nuDp fcousp nn»yoi?N nani^N noap nnniaiw naicni 

py^ani ptanata '•hia ta aiwpijN moan ^3 paa^xn nap jncp nan 

[n]or ^ aian^m prnxe p H nnn nca p^n neD n33i33i mo iwan 15 

i^HNap^ nieunan ^3e£ni ^«nc^ aeaiw nfo jd aianc&N 

Fol. 29 a, 1 3. D^aiai] Read DiaDL ^T)3] The printed text has 
^W. v"113 means weavers, as Hefes explains it later on. Comp. Arabic 
jj^, and Hebrew D^nj. 

1 4- niNDD] A number of variants are recorded : D13J0D, niDID, mniD 
and niD. But niNDD is quoted nowhere. We ought, perhaps, to read 

rnaoB woo/. 

1.6. pin] ReadpT). Many words are omitted here. ferf>3B*JJnV| The 
printed text has H^3EJ pTI- But as {ODTlpD and N^at^p are usually 
mentioned together, the reading of our manuscript is to be preferred. 

1. 7. ni'^ljian] The mishnic text has ni^'13an. Derenbourg has 

nmaan . 

1. 9. n'Q] From this word to the end of the quotation is not found in 
the Mishnah which enumerates other kinds of vessels. 

1. 11. pytv] Read, perhaps, py,V- See above, note on fol. 28 b, 1. 21. 

I.13. nO/yft^N] This can scarcely be right. Read, perhaps, i!3 l, yC?N, 
as c. = he kept., retained. 

1. 14. p33S>«n] Read p33^«n. 

1. 15. n^D] Read li^D =»= TJL-o a doth from which a tent is made. 

\. 16. *DNnEw] This may, perhaps, mean recitations.- It seems to be 
a plural of \^?. 



208 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

noised dui n^n mao N^nipD yaJ K^aB^p anao anao 

^apni 13 «r6 s ni>N nens y«3pi?N p-^n rra pw pWn rrwiw 

ndi nionan ne*d paE>E kfwd iriNi d^ t6n D^aiwa hdnm 

fji-6i tsnai pEp i?i p nbwa bap 1 " xh « ii> kob iH je yaniv 20 

-jin to n>DW fUKOi pvran nyvpi -npi ranpi nrvttoi naaEi 

i:aNpi>N aNTi^N jo Biotata ini *k*ukw nan $>ib* nee 

i dix^n riNnx: nnN b* nee nnnNDE ^pK ,Na ne nDtcn 

nw i>a din nryta n }pp ^ pi^n '\\b Nnpia nes nrciap 



29 b 

dn p^n rrenyn i^Npi haa nasi nwa kto ny ein Earn 
nDN.i:^Ki . . . , c 

fcpna fiotoj * • ' 9m nina in? dni ned hew by rrefcw ia b*J5 



nh:d m*ai pa^N nvvn mna^ riNDEy^N finto^n tnd *a q 

N^'-SJN f^laa pTWM 1^N1 'lp^ }K".D31 ^INID Vt\ Dl^pi [Nil 3ltt 

1. 17. Dim] u^yo = « mace, a pin. Sa'adya translates iT^C (Job 
41. 18) by Dim. That is the reason why I used that word in my Hebrew 
translation. 

I.18. |«KJ] ^U = a kind of flute. See Dozy. 

1. 20. l!?] Read i"6. 

1. 21. 1N3D-1] Is it, perhaps, .S^t> a turban? Or should we read 1N3E, 
corresponding to iT"l13E? 

1. 23. riNHN^] ReadDNn^. 

1. 24. NHpia NED] An unnecessary addition. See above, note on 
fol. 25 b, 1. 13. 131 plbn] Kelim 27, 5. 

Fol. 29 b, 1. 1. '131 n^'IVn] Tosefta Kelim baba batra 5, 3. p^n] The 
printed edition has 127H }E alter this word. 

1. 2. nCNJ^NI] This word was smudged, and the copyist wrote it 
above the line. But not being satisfied, he wrote it once more on the 
margin. 

1. 4. fN*11] Read |N"11 = y\j a kind of legging, or boot. JN1E21] 
*X+y = a veil. No plural ^\ .«.!>. is elsewhere recorded. r l21 1PW] 
Kelim 27. 6. 



ARABIC TEXT 209 

qn na^ by ntbuw n'taiai &raa bw dui yaiai d*w3»i n\6bi 5 
u n!> s ni>K nenb jnhaa jytibj nha3 dki ntav^a mis: nui^a 
nj?K3^ rnynDcta ptk33^>k piaaK Knao hdnh n^wpi ar6 
npN3^ n^nna^ i6 nvata <b n.-ud ntoyota kenb •nai?N 
13k >^a ^n nasio pn jx k^x DnWw nDNJuta i>apn £a prtosta 
iyapK> p»inpa fe *p 1pS> Knrriua&Ki iNiayr tx TaaataTipniD is 10 
pEinm fe nianx Niw d*kdb» roam ina» iry^N n S>niaa 
^bd i5>npi pkdb |oai3 jx jptd nmna ona ^ya bw mx»D 
*S>jn ta ^ai? nnnVD |n^ "oa» nixEB pomm bw nuns n» 
n^xa n s :6x jNvnfo n^a «ru»i *fc& Dnriw ny nrnnn ona 
ronon my i^ax ha* 'ipi> ^a mo ^oy |n ^y hyi nm "no n»S>k »a 15 
my ikjp ona naxta n^y 1 ipk iyb ibbn yo^oa nainn mjn <^ 
xd rreran my 1p ^yv) naxta ;na npya x^p nainn myi iron 
— nainn myi naxa-^x njww ^>x i>anx xi?i nta* ni> nta6x j» |X3 
nniy n^&y nhyn kdb>o *dx na n»n n ex 1pi> opa mtaotaa 
nam r^ *^ n '»P «^ n^» xin n»o xnnani nam nxo |n 20 
na^no nun 5>ya ^ nniy i5>«pi pay xi?i n^p xh n^»i 
xdb xni?no '•a nxvap i xnnnxDD npna ntodi ft jn«DBD 
^y:n ix wby yaort nyn in rroi hmd* jo xnxui xnpia 

1. 7. p1X3X] Jj]»^> or ^IT^. a fa&fe, or 6oar</, has £jji.l and Jjji. for 
its usual plurals. But ,^5^ is not precluded. 

I.10. 131 C|1] Ibul'is, a. pDinp3] Read p?Dinn3. 

1. 11. 131 mans] i&y. 

1. 12. 131 ^BD] Tosefta Kelim baba mesi'a 5, 4. 

1. 15. Sifra Tazria'j chapter 13, 10 (p. 68 c). A few slight variants. 

1. 16. 131 1BW] The printed text quotes Tiy n3S^D (Lev. 13. 48). 

1. 19. Shabbat 79 a, Gittin 22 a. A few explanatory clauses which 

interrupt R. Hiyya's statement are omitted here. There are one or two 
other insignificant variants. 

1. 21. 131 nmy] Kelim 26, 8. 



2IO HEFES B. YASLIAH S BOOK OF PRECEPTS 

30 a 

Qnano^ rnjjo N.-^no *a nNsap 5 jn rc ino* in dtio *bv 

nnNDo nypn in iH bnn bvzb ann bann^ nmao no-D Nnn 

nxvnp 
is napNon in rp£ |o inn *** Nnpia Noa N."6no »a 3Dnyn i 

in Nnpia nos Nr6no ^ nNxap i nnnNDo is* n.-d yp-pi? ni?iyo 

nnnNDo Tvn in Nnpia Noa N.-6no »a HNvap ri nnnNDo yoo 5 

sneaih in n^y o^r in ih no* Nnpta Noa Nntao *a nNvap i 

i>N jnw^n }» i^i to mo inn in n^o epNDn in wtdd* jo 

nn5»no '•a nvzip Nnnm Dnpota ;^m fnn ;o i3N *noi nowo 

"13^ jni nn did d^ ntop ;n in rtbv obrb nyNi Nnpia nod 

omo5> ns$6e ^y ne!>p meo nooo naan bnp^ .idnjj bp-a 10 

myn nymN bv nymN pen non nooi> e^e i>y e$>e cneci 

n^ni to noo^i DTioi> pie nee i>y nee pao neon i>y neon 

ne^e bv nebeo nma pN aaeoi> to neyi d^o yvip N*;n 

n^ni :Nine b noyoh n^ni Nine S>a nnnN^i nao aeioi* 

yypon pm panovo paoni myn myni pen pem taan 15 

pyoe i on nn \xoi> nao bv nao noo nao bv nao f^o 

PN nv-ni •"■"lion *na ^y n^oni? »iNni •wn »*o» n Dieo e^ p 

Fol. 30 a, 1. I. 1NOV] Read 1NOS = SU-5 fl bandage. 

1. 3. ySNJfN] This word was intended by the copyist to be deleted. 

1. 4. nnnNDO] There can be no doubt that some such word as e lc» 
a sack is to be supplied before this word. See the following quotation from 
the Mishnah. 

1. 10. Kelim 27, 2. 

1. 13. Me'ilah 18 a. Our manuscript is more explicit than the mishnic 
text. 

1. 14. nnnxi?"!] Read npnN^I. '151 lOJJO^I] I was unable to trace 
this sentence in this connexion. 

I. 15. SuUl<ah 17 b. Some sentences are omitted here, and it seems that 
Hcfes had a less complicated reading. 

1. 17. '131 pN] Tosefta Kelim baba mesi'a 2, 5. 



ARABIC TEXT 211 

y*\ir\b inbw -iiy nsw -pvn na EW&n n^x ncdd 

imn nNV»:e> irta by wbw N¥W neb Kins? 5>a i^bk 

nniD3 nhn nns nxv» y3¥i»n p ran i>3£> hndd non 20 

5>3i npipa nn\-i&> in nn rovin un» in n>2 inv pn^B is 

*i:J? nynw ny n^n .ined n:>N D^iyh nnma nsipn in 

b£b> $>y b£b> na ;w n^DM nnuo nnsro i rrn N3N n dn kS*m 

3 ob 

rb3n nin liw rwrfu in n:£m nnw5> «h D«:y5> n5> «nn Ni?n 

nd^d n^i^sDN^ .*inw he^p i>y nt^t? n^ni rrom in 

Tnt3» *b i?y pjn ayEiw pib6p ^y n^ta nxw hned rponi 

n^tr ^y nt^^D rona N'on nsw rnwcon bn neb onion p 

n^rnn nN in roph nnnpn nN in ny^i pmen nN in p^ jrpnntr 5 

1. 18. '131 "liy] Ibid., baba batra 4, 9. 

1. 19. '131 KvK'] Ibid., 6, 6. A few phraseological variants, besides 
the scribal errors. 

1. 20. nniD3] This is certainly corrupt. Some editions read nfilDnn IN , 
while Z. has nniDD, IN. It is the latter which our manuscript presupposes. 

1. 21. fTTTQ] Z. has p'HJIED. The construction of our manuscript is 
decidedly superior, as the 2 is almost impossible. SV2~\ Read nn. 

nmnn] Read nmnn. bnn] Readi>Dn. 

1. 22. nyWB>] The printed text has rti3P23PPI There can be no 
doubt that our manuscript has preserved the correct reading, since the 
Tosefta speaks of yjXIO. 

1. 23. Niddah 60 b. In the printed text «3N, not NnN 1 (is it N3N1?), 
is the authority. There are a few more insignificant variants. 

Fol. 30 b, 1. 1. nn^ni] The printed text gives the name of the authority 
responsible for this decision. It is possible that Hefes did not intend the 
last three words to be part of the quotation. But when he himself decides 
he usually says mW>N1. Comp. below, fol. 32 a, 1. 18. '131 Din] Ibid. 

I. 2. '131 nB^BP] Tosefta Kelim baba batra 6, 9. 

1. 3. '131 flB^P] Kelim 27, 8. 

1. 4. '131 N*On] Shabbat 29 a. There are a number of variants besides 



2J2 HEFES B. YASLIAH S BOOK OF PRECEPTS 

pm pra pa oin s«>w n -iT^bx i nm nkd pro pro? pai prc pa 

ahy ex "iino piD mw ndd piD £ia NTpy n "line pic ptw 

5>an H31 noaipa nrpan N?oS>y *hai prn* i 6x mn na na nan 6k 

n^n ip^m ^ ntan ^m ^n nm ns^sh npii m^y rrnyn 

ns^ ipit n^he nao nry^N ni nH n'.rw irran in nana inW io 

to^ni :nTy*i>N -in rraai? Navy ^ nu Tin i^xpi mN^y rrriyn 

nan d£ 6i?n Dna5>n nN nia"6 pa»i ' % .pi> air^N nana Krraana 

-"iNnpca yaa n.tb py *no aaN"is y£pi "vnhd n^n Knaoi 

hned nd^ ntnn i>n 'ipb napaon in rvo p inn in n&£p«a 

y^P paa D^yaaa ncde D"n» nxDta ncde law *a ^y *]N no 15 

|N3 jnq n^aaai onao nnattEi nans? S>«? Mzn p^n na^ao ^ 

p rta'ia mn Dcna KVpaa m>a in ain^N mas? oaa s nta -)Nipci>N 

noxaa p noxaa ^pnx nma p rfenta naNa j«a ntia^a Daa s iroa 

in K£r& n:ny nin na bw^Ni Wita "iW oaa^a na hwoWc 

p NDaa^ £a nDNaa^N spaa nma p naNa jni : nDNaa Ncmn&6 20 

npyn 'ipi> nDNaa S^in my p bvb» [«a *n» nan NDaa^ n?« *b6k 

nya-iN myn p nnw pt?n p nc^p peri p nnNi naan p bw 

niyn p nr.Ni paian p npyn line pa»n p nnNi niyn p 

naan *W3* p nnNi pe>n p n^^ pD'n p nnNi myn p nyn« 

I.9. Hpni] Read HplT. na^«h] Delete the 1. 

1. io. na3n] The printed text has niaDn. 

1. ii. '131 Tin] /6/e/., 29b. The reading there is X2*pV '") H^3 Tin 
ynn* 1 'IT nua^. See also *6/rf., 40 a. 

1. 12. 5//m S/iemini, section 6, 8 (p. 53 a), where IN is inserted before 
*ia3. That seems to be the correct reading, as IN is the basis for the 
derivation. 

1. 14. Nega'im 11, II. A few phraseological variants. 

I.16. D^aaai] The printed text has pWui. 

1. 31. Kelim 27, 3. 

1. 23. n?yn~\ Read nsren. 



ARABIC TEXT 213 

31 a 

jnvita wo» S>pn |e xcoa ia»D m»nn jo 17 naw 73 773n nr nbu 
»m nb r\nb* kc>7 rbtn i3N tt?a nwo feyi rrcpai noaa ;nd 
naip i!n ^xnD -j7n KnnoNaa bm 'by n^n Ma 7W7K fwata 7Kn ^y 
nhf K7 n"ok i&zw nh3d yjv jn hexs nrrtaD NnbD 7£-ya nvpa 
nwi rrtap hnw n»n 'ip? xnnxDS nnxaBW yon "]in bnvb 5 
na man ikbw ?»-irn 7£~in hk&w ncn nin^ n»n wye 
nnataEi nnaaro i-ikbw noa na ikbw pnoi pio ikkw 
*in« dk>7 nod ide>7 m*ww 73 bbzn n? neb riD3 rwye 
D^n 73 ixp^Ki nmyiwa nNED7K aiai ^a 'nm 7Kpi nine 
*u*ea n^s ;n^D *td phy p«i nassroa jnKEta n^ p*ni? 10 

na^roni naeno t»i n^yo *td 71230 npyiom npyo 

mn t^Da pa :tobto td N71 npyo yd K7 ntaa» naw 

nhjd yam* N71 ncny^a oaan n^aiw tkd jk in na^niw 

n>7y \n N?oy sn-vana xiw i&na ;n N»n» noways can 

can DpD> nax m)n *b& xn^y *n Ti7K rwnta ;» K+7pai J 5 

nd *7K xn^paa nmyiw n^k ana n»nyiw nN\i7N "j^n 

navy N7i D^a >n xcno noways «nay tapD> t6 ^aa D>i? 

jnx»iB h^ pttp n^an 73 ^71 *ayo # Knnmpn unra 

Nnao ?»y* fa mmrafi n^a an«x n?y vie in na^nioa 

*ri7K Nnrniv p Nm^ D7 jxi naK *:vvbx xr\bpv ik D^a 20 

Fol. 31 a. I. r. NEtta] The mishnic text has N*ED. 

1.2. nipii] Readnvpai. 

I. 3- ffcOata] Read ]W2b$ = JjU-f 'state, condition. 

i-4- nipaj Readnvpa. 

1.5 yiaaa] Read yoaa. ncn] Readn^n. Keiim 28, 5. 

L 7- riDll Read HDa. 

1. 9. "iai 73] 7&V/., 25, 9. Slight variants. 

1. 15. r\X)tT] Read HNSl. 

1. 20. s ayD7i<] Delete the X as dittography. 



214 HEFES B. YASLIAH S BOOK OF PRECEPTS 

nmn d^q Nnjra^ xny^^ ym* o^ata ariNv jxa pta 
nimy 'ipi> "jin |d nj?u ^y cray in ko^b nnmy 

31 b 
p« flay bw inNDDD nn^no man ^ya bw 
inxDOD na^nro 33a ta jdndud mens 
D^yan iwna ah? *jb» jnNDDD na^nD p« j^n tai 

my nwi> vi>y a^ro my dtib mxDD mmy i^w liwpi 

Kunn my fnan my mann my -non my N^aop s^ my k*u"ipd 5 

pion my d-hd noan myi "12.1 my jop h? ai>n my nonyn my 

ii?Npi no kdd din cam dtto din nry^N i pmon myi 

n»na avn t6 id dk ^a <5>k ^a jo riNDNjota jo ^>pnr ko*b 

ah mwvap onina xh nniDaap aira xh msivap aim Nb 

i>apo n5> ncnan am i-woio p!?apo ;\x nn nn nmoaap nmna 10 

ix^yi nin b& mno nin ^ koo nona ta ait tfanni nxoo 

nam rbii iyapc '•a ^y *in n^ni? iNtryi nona ta nou nona^ 

1. 23. Kelim 26, 8. 

Fol. 31 b. The beginning of the first three lines in the manuscript has 
traces of some writing which was obliterated ; but the continuity of the text 
is not disturbed thereby. 

1. 3. ^DD] The opinion of Rabbi Simeon fell out through homoio- 
teleuton. 

1. 4. Kelim 26, 5. 

1. 5. "iDnn my] These two words are missing in the printed edition, 
where they fell out through a sort of homoioteleuton. Maimonides com- 
ments upon mDnn my and "IDnn my separately. But in the mishnic text 
printed above the commentary the latter words are missing. The discrepancy 
escaped Derenbourg. |Dan] Insert S]J"ian my after this word. 

1.6. pIDil] Read priDn. 

I. 7. pmDil] After this word, too, there are traces of obliterated 
writing. 

1.8. Shabbat 58 a. The first sentence is differently arranged in the 
printed text. There are also a few phraseological variants. 



ARABIC TEXT 215 

p^y pai naeynoa fnNoo *vb pw D^an top nod pnoooa 
xn ha^y rr6 nw nd K*pp n5> ncyo *WBa n^n inxoo n s o 

NHJOB » HDK33 !>apn N^l Krb W «!> T^N NONS :^33^ H^ n*h 15 

D:jn Ni>a nanp^K nond rrpya-aonai nanp nona man py *i>a 

:*«*« nmao tn:»i nmao tdhni a^«5>ai d^n^d *ni 

NnnNia mans nanpta nons :dj:*s nTya nona ma* no nons 

mn n« Nmw nNONODi two acruo d*Wn jo Nm*a mans rn*ya$>Ni 

m^N fo nNy:moi?N hii6 nNonanoota D*i>ai>Ni jndjn^n nm«a 20 

dm*b nssta mna jsa nod Btfrvin anaaD*, nNONJi tnvj*. yavpa 

jiaai d^dh p:a man nN b>»b£ *wi 'ipS> Know* no «n!> py *no 

man njwo n«i man nN biob6 wri pnviD nmro&o muoi ahpn 

32 a 

ci'Dn ha* py "6a n£*n itapi d*noo *pa5>nrn ni?aoro fnfen }«a 
ha* in yv *5>a 5>a n5>*. py *S*a i*ao 6^ o^n rraoni nnirom ahpm 

I. 14. Nl] Read Nil. 

* ^- * «• .» — 

1. 19. nNDNOD*i] Only JoU«, in the sense required here, not i.bU-i, 

is recorded by Belot. But the latter is probably a nomen unitatis. 

1. 20. iTTIN^N] This is sjAcI, plural of Hie, not sjAcI, plural of 'ISc, 
as the latter is restricted to food eaten in the morning, that is to say, breakfast. 

1. ai. JRtVpa] Read yN^pa. nNOWl] Only *U. is recorded in the 
lexica. But there may be a nomen unitatis i*l&.. JHXaDI] The plural of 
h>.j!K*t is nowhere else given. 

I. 22. '131 T£'yn] Tosefta Kelim baba mesi'a 6, 7. B^IDH] The 
printed text has D V3H nN after this word. This seems lo be the correct 
reading as three classes are spoken of. 

Fol. 32 a, 1. 1. "131 v3] Sifra Shemini, section 6, 4 (p. 52 d). The 
passage there is corrupt, and a comparison with the preceding citation from 
the Tosefta will leave no doubt that, with the exception of one scribal error, 
the original reading is here preserved. See also Tosafot Menahot 96 b under 
heading "HaiTI, where this Baraita is quoted, and substantially agrees with 
our text. 

1. 2. py *S>3 !?aO] Sifra has py *i>30, which does not occur in the 
Pentateuch. 



2l6 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

'mn yy 'bs b mb ibbn 'p2b)in n*o rbivn nw \rbvt\ na n^io >:m 

d^d uy^D ainan mn&> nna i^n ns twnh ^« ns nmi rvNi no 

[*k>]eb>e nfco dinh n« bwo nto nrwo ^y ^a nn py ^a ia cii 5 

nx pb>»b>» |rw '■pnim niaun nsi jntan ns nma "on sjn man 

[o]-ian ns* bw» wrw ni?on nx n^iei dikpi "w^d nw man 

Pb>»b>b jnp rnu&m nnirom n5»pm onxn ^ob^o dn e>eb>d u s ni 

[KnJinKDD npna Nfia»i ^tnvtn nx pfewo pw tna ^»b>b na 

[y]^NSN 5 Kfian KnropN nbi rtarft *a xro w xnbne *s nNvnp a 10 

[najhww n^ta iy rrc6» 'ipi cmo in nxs* ^y nx& to «ni>n» *a 

-nrnmni nmnDo nnahwi ni?iyi n«ota rrronn mvio nasswi 

rrorrt ri^aita n^aDNb mwyw vbv by vbv kvw nnxoDo 

py* fa nSj« dh^n nDipm in nn«D ruNS nid nwvw nhjei •nmno 

nn;wo pa anaon mna&» 'pi napNDn in rp» jo wnn in yaa n.td 15 

nmro »w i^n rra wb> to nn dindd p-rao p**w pm 

nmntt i^ni iS>n din ^fcofea pn hiked nyvrco p H N&n nmna 

iwiiM pn nn pan: ein py»p ^ w i 'ipi i^taa pna roiniw 

Tiaoi piai onn» yN-rca n.-uei :d*to un mmi onao nnauDn 

1. 3. N*1?1D] Sifra has HD1D which gives no sense. 

1. 5. py ^3 ^3] Read p£> in both cases with Sifra. 

1. 8. "131 3?*piYl] This sentence is missing in Sifra, and only the last 
four words are inserted in brackets. It is obvious that the error there is 
due to homoioteleuton. 

1. 10. >iy\] Readnn. 

1. 11. "1NEV] Read *1N£¥. See above, note on fol. 30 a, 1. 1. 
"131 T\vhwf] Kelim 27, 12. The reading there is wkw by tikw. That we 
have no scribal error here, but a genuine variant, is evident from the 
preceding line where nsi'3p J = DTlQ'J ilBvB' is explicitly mentioned. 
Maimonides had the same reading as that of printed edition, for he says : 

rtattD 'by *b-ib po ib) mynvs whw by b^w mtuq Dinav 

1. 13. '131 uh>V] Tosefta Kelim baba batra 6, 9. 

1. 14. nxn^Da] Read DS1D3 or nS'DD. 

I, 15. Kelim 28, 4. Slight variants. 1. 18. Tosefta, ibid. 

1. 19. '\2\ V13121] This is also the reading of the printed text. But 



ARABIC TEXT 21 7 

[njnano nato &OK nynt^Ni um^o ipvbw a&ttiw npy nnn *i$>k 20 
ninn p pn ndb idvv ^sn n^ "6 $w irons ^ bi ')pb tnibtt "a 
ib>w nusrn mipm Txm tvh nnn^ nmsm hy:»m turn 
tw j&a *n»a rrai ppi *|w p tevo mn mpn nd tndi v?^?2 

Elijah of Wilna suggests reading CHID 13 N VQ*131 which is preferable as 
far as the Hebrew is concerned, as the other expression is rather too 
strong. 

1. 20. Hm^NVl J^«?3 a °olt of a door. It is a Persian word. See 
Dozy. flZDID] This word is slightly obliterated, but the restoration, 

a - j> » 
n^3"lD = i-*>JU inserted, fixed into, is quite obvious. 

1. 2i. Kelim n, 2. Slight variants. 

1. 22. n;:m] Read-osm. 



HEBREW TRANSLATION 

i a 

nairwn na nnw in mnnpm nn n? ioby: nNoian hn nar" 

na nnpi nnryn naoinb mmp in nwinnwi na nan ay nanx> in 

obyji oin yoB* "i nw yoK» n nan nnNi nnN ba by a«n i^n nNinncn 

&>npo nbyn byi nNoo nbyn by a s nb t^oya w 1:00 D^vai woo 

j inoNi ".nab nNoo by n^n a"n wn oin Na>py ni nrybN n 5 

61b ?b^n £>npo woo nbyj ha* 1 in n«oo woo nobyj woo Dby:n" 

nbyn by a»n wni a«n Nin hnob abyn by noo Nim woo abyji 

psyn abyn by woo aby^i p£>n din nrybN n Na^py n nan Bnpo 

60 aby:i woo ni?yji oik bb* n fc^npo abyn by a"n pN a^n Nin 

po nwh" :inoNi ",&npo nbyn byi nNoo Dbyn by a^nb a^oya w 10 

awa abym spoa njmi nbnna nyn s ia sw by Nbw a^n ww 

mnn^n n^n wp Nb nan on " : nKirwnn niNaa noiN niobn.m ".abyji 61b obn 

mnn^n N.m :N.nK> Nbn a: by hn Q^a '•aba ninn^n baN pn s aba 

HNinn^.n Nn 1PN1 n^np na p«p nwnn^n Nn ipn onp »arrwn«p 

D^bm on* oi^a n^w na tw nyna n*w na p«p nw na cw 15 

n 1:01 .To^yn nni worn na pny n na ^ba mw my^ noai 

worn na prop n moi roo^yn nni na ja pyop n nb noNi na p pyo&> 

piDan njja on nni n.bw nynao on nn worn na pyo&» n nb now 

,D s bo a"a nm pioaai ".Si Nn nnna n^Nn bNn^ bai iba 

H 219 R 



220 HEFES B. YASLIAH S BOOK OF PRECEPTS 

mpoo nwn nnyan hn p*hon # i^D JVjWMn nWfin -° 

nsp in B*n;i nbaw D^ip nxvoi nnp'in 

s ji to b*n N*n *a" ramaa* i»a ,pwn *on dW a^n m»a Kroan -ins* nan in 

nao dn bs .pen ^BTia d^b* nanBn nniN N*-a»m nnyan hn pinon 

r^N Nvn *a" rnoKB* i»a /-nraa araon /in« nan tub ,mnn na*B>: nn*n nnp^n 

i b 
a\nan nns yan na Tyaran dS>b» ata n»syo N*n »a ai sip nnvDi 
nm& B>nn n>a nnyan hn rbvn " : -nyi 'Main *pr:a d^di w«do »pwa 
a^n npan nps n s a n^B 4 dw wna a«m Dns* wra mraa jrapi 
Na a^n mwi n« K*a»n niN.n hn N*aD nnw onosi hn N s ao nnN 
p^nni? pianram ".pmraa ob nnn inai> a»n natan nah -ins 5 
pa d5>ij& nsno din" nnoKB* i^a ^d^btq d^ib* piano wnb^i 
a^an hn naa*i nan py hn ned ;b» pai ny pa t:d pai hib* 
dni ".pianoa piano pass* rn^yi?" :myi ".d^b* pr: ai>B>o 
am .thb* in /iibn njoB> ano nnN 5>a ama* n^B* in nro Bran may 
p»t3n '•on afe^ a*n u* ,nan np« ni>aNi ni?yoi no« nnB>y w a>ann inn 10 
n?n myBTi |o D"nina arinn inni n*W>B*n in nran n*n on ^as* .mbit in 
niDN moB* pann jn» n^B* in -in: may " : noNB* ica ,pnn »on aW a»n 
-in: in win inn in hidn yanr* ma: nto in: nnay" :myi ".mroa 
nnB>y b>b> »Nn N\n nry^N n Nan en n:h jkd a*ann -jnn" moNi ".moa 
/ mst3P3 in N\n nDDinn:i im^na nnya p^nnB* ^) ".n^ann nnn n»N 15 
,naw niyB*a n»n dn niNn^ D*a*ns .nan b& inv^n nanan nprnn: in 
p^non a*n juBrmp rnmn ^n iniB'no nayi? *na .p^non ia nsn» 
niB*nn ^n iniB^nD nayi? na nsi: naa nvi n^ dn ^a« ;pr:n ns oW 1 
jtrarbv p?nB* y nnN nan in /:rar nn nn*n nsn^ nonwn naom /ianw» 
nry^N n np^nn nayn noa )bw n,ina pfywn " : incNB* i»a .n^a p^ncn 20 
w> 6in nry^N n nia n*a yscna N\n i^Na nnw pNin din nnry p 
d^b* 6in pycB* n nraN o^B^n »in na^py n D^am inn hdn nnB'y 
^n nuN na nan *3n ;cn: an dn" ",np!?nn *zb ^2.n n n a»n d^ 



HEBREW TRANSLATION 221 

2 a 

rahn bmvv dn nmn* an dn sjdv an dn npin bv nrata »£& 5»an an 

jifrvw nnyan ima nayni? nwn inn m&w ansDVim ".ppo^ T3 

n np^in nayn noa ife n.*na pn&ron " : nan nr« r£ar*i jus&d rtnn nrmsa 

D^fe nnn runsa mtw inn hen mpy w din nnrta 

din rn^pp n tok D^Dn nnn iwa .ids tte&e' din* nw n nra« 5 

■men y*P® 2 ~W2 -tod no« niKD vhv nnn iwa noa Dnyran 

pn\n nx nphn rrapp npjjD ym pnm n»x mara ^^» nn* 

naoaoD nrm na ^as tyxep& [on omoN onan noa nt^p nnw 

nn: nnay a«n n? nn b'o ny &sk rh d»tcb rams ww *s nahm 

spna r&ac dni ".niraa h*dn naraB 4 parr. fn» rpb£p *k nn: in 10 

nns nan m pmn treaa is* crn: w nynr "6a ow-a msn 

dn ^ax .aba *Dn nb^b phcn a*n ^ inw£ *annp 

,dW a*n wn pp lrran^ lann pate* nan own ppe*a 

: riDMP itaa / *ovq sp&x? no S?a *Dn oa tbri? a*n nnn n*a nfraa rawi 

raani ia*na*^ no i>a d^cpd din mw n D^a ia vm ^n:n na p^n».n" 15 

•b rnaa na mn &*nye* fe ena is D^ran bw ts^na xta d^d pa din 

Dan dhid* mras iray (pwi •£ "pdd nai *5> ruaa nay a^n iDy sppai 

rronk nnN *aa nnn p» nainat? nD 5>a d^d-c man n« plnoa nmn* nb 

pan* *pan« ii»»aftO \ainas* nD 5*a nbw naa nnin* n" :nraw ".DTiaa 

".npa *^ai pniD wm noi «i? nb pn^n ps^ ps ni? pnxnn o^a nao 20 

D*:pi D*vy p:a nn^a dtode* nan i?a (is* anaB* dv^d) rmwi in rnan p:yi 

o*:p femo pi" : hdnc iDa y Db van cfei? a^n pbnxxn ;nr\b nranm p:an *jaxi 

nopn *n njc* n s ai* p*pnn*^ nrms ^1 n^as fe i*anD pi nmp 5>en 

2 b 

i^n mvD.n naoBi ".nsyn ns nani? i5>*£W mtwi in yD^a £*sn bjk 
^s % n^ pnsa pni ; pa ncnaD D*Difenn n« n*a:i? nainn .n^yD^ naia» 

R 2 



222 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

: inaia "Aaaa ima paw pa wa en^i dik3 din " : *oi nos^ iDa /lhaa «i? 

px^ pnn pixn *Ta nn^y dki .*W3 pnnp m&o d*ik3 pnnp din 

nr ^y py»^ pianm ^kib* pxa Minn n^i^nn pyo^io pam 5 

jiyro^ D-pmnh pwio dn^i.-6 in* ^awi P** pawn b$ 

Niwien n»« i?asn aab w«n NDtwp apra n^s nn»Ki nwn " : n»«B> i»a 

",n^D p^paB «!> pan iki S>aaa p^aae *6i wn n»» t&unn ntafen 

UDB^ li> »K K3Nm iT»p!> ST1N KptiH NT" D^NT Miaa KVin" J V1DN1 

laya mix p>ow b dxt win N3i «m *an Nan pan wi toaya n£ 10 

"♦^an pro dipni «an ^nb> ai?w >dj ■on p« ^333 mix pau pa 

wm .pifcn nx mni> pyoc^ na Dawn nna* ,py»p i?y [pi*n] pucnn dki 

wa^ *aa pK$> pn3 myn .iw"w pxa 3ivp kw ids 3rcp wk ma 

dw .Minn JDT3 pn ^ya *t na^n ^sb ,Dip»n wmiw caioKan dswj 

piani i^y i?3p pyDty dn i>3K .mix d^:d pin ns ?by ^3pi? pyoty [kb 15 

bur\w p*6 \ww na ^3.-6 pwn K>p3 nxt ,py»p naiai? dhw /i^annS? mm u«k 

W :n»KP i»a y inw b^ijd i»y na^ pycp jnd dxi ,£ dwip dk* wy &apni> 

P'topd Wn k5> ini n^ p^dtd i^ y~\i6 »nna wni> maom 6k 

jn: i warn |na "Vra mpnn mp&ob n^ ptid^d ia p3i "]3 pai n^ 

^na yiyn d^d *r»»y^ inu -pro yn 3i?3 Dnx h:^ n^ pa» 6im 20 
pi?nn bw in^3 d^j "^n^aa D-cn rwn «h 6ii> 6i?n in^a 

,ni?yD^ ii3r^ nw»n y^n i>han *wbm 
nrn |»T3 fni^yi? n3in p«c nwo nn^y nnx bha ^ann pbnn 



3^ 

,n^yn xi? niro "ti^ n^y nivo y^n jn»..ni? nsina «h ^nib^ ;nx3 &b 

n^ m^ ynij «^ nw qn ♦i^Jbib n^^xnn nisan 

vi>yai ,n^3 nx ^«5? iidki ni^n n« ^pd^ n^a^n ^Kinn bwi noi /c ( \s 
nan^ai na^^ ^aa n^apai ".ii ^« nx tj^ to* ^i" jaina^ 10a pin »pa 
wd^n ^ni ini^ Diaa" jnDK^ wa /in % M nnina row no^yai mraii 5 



HEBREW TRANSLATION 223 

»ik -VND n pnn mas pnn n?x>i tin? Diaa Titsa pnn a^n pnn 

byi nmaa i>y d^ pra d5>pd hnn i>yi |.pn by »ik 6am nta pn d^d 

d5>b>» nm d!?b> pra tbwQ nyiro naiya i>yi nsian 5>yi nai&ya i?yi navia 

pws? pai spai? pnns? pi mcnan» nna b n« ^poi? D*anvi ".p?a w 

d^pidp ,naan Ti^n npy»a Dnaa icwa ^isiyn ^»a \^n pi /iisniD 10 

dki ",wn nvi'o epjn rvni nona -ikp niE>yi>" nniaKty ioa ,nr ^n^i inia 

,nni& i^assa pnn noyp Dmp /im^npn ik nrn wn nx o^yan ina& 

mao inno pnn npy n^ ny mant? nn nw " : n»KB> i»a /«dk p nn« 5>2» 

inia\nani main ^ya idt "to hew n» nan»a lanai iDn&> bhpid isnp.m 

pnn n^y^Ei w rwyw n» nn ata ny pnn pai pnn n^ iy nn pn 15 

nib r\vy xb nanoa lanai itan^ bhpid wa i^npn niao ia\x na» 

nn n5>p ny pnn pni pnn xbw iy nn pn lmavum main ^ya imp 

nn^ ^aa ,ianpni> niDxi 'Maiaa k^n D^np» law *ai> Dib n^y ^ 

n« in Bwn n« nam .Bnpfc ^b&>»i i^aA ary in ,man pia^ von ikw 

b*k n^n ^ p«" :n»NB> i»a ,d*jbpi Diaavtaxi dued p na i^a"» n^xn 20 

wnn na »ii> »bn Diannaxi didbibi natapi jdp man5> pais new 

ni^ pan ,nra m^yi> i>anni ^aai? nrn m^n na msb dni ",nPK.n m ik 

a*n wk pnnv^n m^" :n»KP 10a /imiani? dw* pN y mD,m n^i jntywn 

*:ao natD ^ n^a pnDVxn m^" jmyi ".inimrty xh m 11 ^a 5^ nmo 



3b 

niD^n d: pjdw "nea m hw xh)" man prnh ".nowa xm^ 

nDN^ DniD^n nnann nvpoa Da pnn pi # i:»o mani? 

nry^x n dn" :hd^ ioa .Dba n^ " y fo^ ^" "^axn n^" "^a^ ^" Dna 

nwn nio^ nnxi n^a« nio^x nnx ib^ ^ i>3Kn ^ bzw vb 5^ Dipo ^a 

nai? nbaa ainan ^ d-id^ nnna aman -]b Dina^ ny y»^oa 5 

Dmxa nra la^man^i ".nba b ibasn n^ N^ann nTam '•lah "jny^a n^ 

nn s bo Kin mtaa — s pa niiwi i?yai .Dmanx ^at^a nn^pa on^ara^ D^nai 



224 



"nts> unp vby nymE> ,noii? wn /unon nwn ^yn^ nnmni .niavinn 
,on noi^> win ,roa unp ynu k^ wn i>yn pK .nns n*n ,rua 
rmj& wn "p"^ ,n&s>on can Dm n^n nyion m^n i?yn&$> Dnmm ,oi>33 3*ti 10 

ma dk wn hk ivoni? D^nsi nbw pw dW :rn .i^y nw any 

n^n .naan hk d^o k^k /in*» n s n wk ruA pwnj ^ dk i>3K jroiaa 

nta!? Tnsi .nrrcwn »di innri :rn ,n^p^ d*b£p nny^ dW 

ra:^ ynu *6b> wn ^yn^ Dnmm .onnn n^on d^i .iaD3o 

dki jnoaani nrrcwn '•on ^n rkvh :rn :D.no nnwn .dw on ann yn 15 

Kin in* :wm .nn^o n^n wk pnnn nK ra:6 piann k^i n^om mj 

•W pa Dnm n£>on" :noKB> ioa /lawo *6 ,p^on spao afei? 

n« n^o nyio nny ins pK ani any fw *Wo nyioi? on 

jnu wk nni y^D di>b6p q$to nyio naisn hk atao wn am naian 

jo a^o nyio pu nm n^o ani n^ pn a^o nyio yi?o d^p 20 

b»i nrvon jo moai naan n^n b*" :myi Mauo atao nni .T^yn 

mo nioa ^1 nni nrn :rw b* naan ;o moai nrvoi a^w 

nroi mo nioa n:m k^ an nni nn 2»n njtta nyio moi 

nn^on n»n njim an rowan ;o moai naan n«n njiaa k^ nyio 

naa w A «w vd ♦Uftb PWH TTMbn "own jo -nom 25 



4a 

n« bpob o^n ^k nnDm ,no^ k^i )now 11 nnm Di^fe hono 

b yrr» m:n naa nni? inn^n dni .d^o^ n^n nivo5> ^ki Kin d:i # ni^n 

dk 7 :i di^^ biono Kin raa nic dki" :mna^ 10a .nn^an i^y nennc no 

i " : inoKt^ 103 y ^ai^n d^o^ r\vhv — niwbw hono naia <£ .5i h s p ik ii y i 1 133 

coki dv " : myi ",nr nna nr o^ ni»6^ in wynw nyio oik nm.T 5 

nwy* pK D^iy^" jinoK^ iod pawn ^an Da — i^ynn nymi ".na^n 

D^ynn "jan iniT»yn pn n^n ^:am D^ynn ^an irm^v ny nyio mtr 

ny nyio m^ npyj pK D^ynn ^an k^i pn nu ^an pn n^3 ^an k^i 



HEBREW TRANSLATION 225 

^aai pwn dv nw •oaa iniTyn pn n»a *oaai oAya ^aa innw 
nny |ni ni'ny a An mn wbwn dv dw yaai wn dv dw 10 
oin nry^N n" :moNC 10a y nowa mocy n^> on — lAya mot?* ah ".nnN 
m&>" :noN£> ioa p*w *T3 rovo — nov iAya Dai ".pao n^n nnw A pN 
nn naan p moa nni nasn nN d^o nyio noi DnN.n nN nw 
oin nnN " : nrn nann nN onNaa noNi ".nan pi pa pi nrv» pa^n nri 
N.n ai mnn pa A na^ inpn *6 din nw:di din '•Ta n^n wn in dw n^a 15 
",d*op »T3 pnoioi> pna pjni: 5>3N din n*a pnoioi> pna panu pN 
^y Nin n*n naon nov nio irpm ^an Nan pi n*ptn on" :inoN myi 
n&r naa dn ".imp nmsn i?y mm nnN pni mm nnN lnrrcn 
noN dn ha 11 " : moNP 10a ,wn i?ya dn nn^ miN nwna» pn n*a — vi?y 
iAy n^r p now nao nxo fma n.t nao nNo on dni nao A jnu n.t mn A 20 
nbpai a .pi n»aa p nioN.n pjn pn maa jW nioN.n iAy new no n^ \hrh noNai 
n^n ,DniN npiyn nN owyo iaN pN ,Dnmarn n^ nmnnp Dnan Dnw fea 
nyaon " : donp 10a yinyn nN ?pnonp nana nan nN nyaon .win pay -pam d^nh 
man nona nyaon ".wnwb moo irm DnN wo moa man nN 
moo urn DnN wo moa man nona n^yaon" :noNP 10a ,nnonpai 25 
no nan in nnin ^dno man nona o^ytan ",dw5> 



4b 

mon ddi ^aamnn nwi>n mwhn" jdonp 10a /iio.n dd in hns in 

jnian ".dw^> niDD lam DnN wo moa p^ia:nnn hn^vi 

npconi /iiaxijon nnN na ni^yi? naoo ono^ noi nonN nns nsN 

nNon nsxai nNon ''oa naata n^iyn" :moN^ 10a 7 nNon '•o nionan nnN nN 

\^ n^a n^w "«d , obA nioo uhi DnN wo moa man nona •oai* nNon ••o |niam 5 

nan^ ^1 n^a nA^" :moN^ ioa .n^i^N nao nam D^yanN mpta mani? mov^ 

|on Nam ".d-dbA niDo iani DnN s J s no moa pnm pn n^a ni^na 

pn n*a ni^na Nan^ |oin Nam" :moN^ 10a / p>rm ^ n^a ni^na Nan{y 



226 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

nw nioann nnNa nnoo ".aw wa a*rn din wto nioa p^rm 

ni> pnm •tapa nion nSw na np« wo no naiy nnni? 10 
pnm p iva nwia npK w naiyn nN innon" jinoNt? loa ,owa 
in n.nn nrynnt? na tu pian ".awi> -noo ia*n din wo moa 
■♦aaa iinn ^ nnnN nwan in nop ?]aian .nan mona 

,Tyni> a^ny nawn .nnant? in nn^a^ nnoont? np^n 

ni? p 'w i on" : nc^ 103 ;iny-6 tfrn nani> nanvn nny nnaon 15 
nna ^msn jn i^ni dw nra awi din wo nioa anw nw anan nyana 
nani> np^ ny nawm np^nn ^aa nan ta inop ?iaiani nan nona *aaa 
now mn n^a myan nN nh^n ",)b tjid u-ni nani> nny jnwn Tyni> 
now tnn n*a m*yan nN ni>wn " : no«p 10a ,npnni |op in 
vi?a natw ••o ".aw wa a*m ana wo nioa jopi 20 
na nna^j " : noNP 10a /&wa ivy* n^ i^nm /isdn n^i a*ann 711a 
n^aap inona royni> iwnnon ".ai din wo nioa np^D «h 

"ii din wo nioa nrcyn n5>i £oa ni>aa" :noNty 10a /lo^pn n!?i 
noiN.n N s :n" :noNC> 10a ,n? h* i>y nannai n^p: ^a: n*on5> njxon 
^n two oin *nob> nioa inin^i a>n Nin B>aan nN anni n* inii?c6 25 



5a 

*T3 a^n a>n )nb)w s no ii jioy *aa anna nann inNi a^ a^n inhp waan 

nwnai n^ya nisjna nonan npnn^a ^wnn nana pyop n noNi ",a*op 

: nra Nwai ,p?an byib) pnon i>ya!> nanwon nwnai n^ya bv naw 

prai' nwn ^^ Dipo t>a ppwa oin nry^N fa pyot? i n\n anan nyanN" 

panwn nvn paa nth n& i>an jo nioa pi^:^ nS>i pno^ ba a^n pno^ «h 5 

^yi n^an i>yi nawj byi na^aa t>yi nn s « by moa ^nni |^n i?y nypani 

n^ mtn pNtr Dipo bzi pra ""vn d^o am nbw pra o^o nyio no^ya 

by*\ nbv pr: d^o ^nn by) \wn by an s ^ ^ n:iw nvn }wa nr^ n^ nub 

nbv po a^o nyio no^ya by) n^an S>yi na^»: by) na*M i?yi nr^aa 



HEBREW TRANSLATION 227 

pra nbvn bn by »ik pane n dik py»p ni nryta n pra *vn dS>pd dhi 10 
i>yi nsroi 5>yi mvaa ^vi d^ pra dJot fain bvn \wn by »ik 62m d^ 
pn ".pra ^n d^>p» nni nbv pra d^d nyio nta^yn by) mron bvi nwa 
ia^y nun p*« i?$>n nre»n *nw nnrnnni .wran v-iwn? tppn nn 

Dnpyn ynnani ymn np^pi Dnpyn nipaa »an " : inEKP n» tfn nrn j»n 
i?PD3n mp lannn nennn n«i bini in nxi nPN.n n« nanni w nwbw 15 

rirva p D^ynn nn^aa n»i^ v!>y2 Dai bp& mpn 5p npfei Dn^jn 

own Durante din ••araio npoaa i!£n Dnnnn 5>aa pn^ n^ni ".mpn 

nni>a n*»nn pnn omp nap D^ma" jtomw i»aa ,D s p n\n wn n*anp niainnxn 

myi ".nipaa *ah nan «^p ^nnx ni prop n en ktdSwi ^ob niann naiK»i mao ni? 

n:tk xJ?n u n^T»p ron Son 5>tk n*ia ijyan anna Kinnb ronaa n^p V :n»N 20 

n-rTN KaataiD xaonn taipa vb "a pan Npn ■wnin'a nn anna 

•on •'k n«En byii anaaa «Kn^ n-nny* ^cn rr6 nos &6*p ni? 

*an p^ Nnism £ n^ pnpB.n nn ninn »ana ini> en ton kJ>bp 12 

•ttfia n^^^n mran ".m^aa 

nna ipyi i>npn ^y» nnn Di>yai naasao wan bvow nny dn 25 



5b 

nyi» br\x bx wirb bnpn :rn ,ipy n^N nam idpni oniDKn onann 

jnaam pnp" 1 n,3 nna .ipan 5>y DroT hn nnyn '•apt i:jedi .nNLani? na 

manp by ia»» ;nai p^oya yap nanan ^aa ^ inno np n s PD.n 

naron ^y n^pni .n^iyn nntD niD , » ^n n.a^ nniani .nntapn nnro 

nan b hk N^i.m .Dni? ni?Dai oni> nasi .naa ^y nnni\m rnv^i n^n 5 

d«i" tavDB» im y DP ?jn^i / fsnn n.ap i>N mnta Dipo b# nan»i? pno !>n 

ai jnan fioam ai yn ••apr isddi ai nxDnn nymai ai yai p> ^«np s nny bs 

u ,ai nan n^ a^mi ai na^ npy ai m^n bz tiki ai Dnn jdi ai jnnn boi 

103 y D^aipn bw navi?yn nnnn i^3*» "nnyn »ap?"i "nnyn ^y"i a ^np s nny" mm 

rtiwbi nnpvn nhna pnnao w irxi i?Nn^n nnnron nnyn ^n^ nny" jinoxp 10 



228 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

p pjn pi no \brb n»xn !>np no brp )brb ifcaai ^np p bob' la" ;nyi ".man 

131 nbvn" IVDVI& ioa ,ni?a roso *6*\ man \n phn "in d^jm" payi ".pi no 

ma px iibk span nx ipyi? pi no inn" :now ".ni>a nwo D^ynnty «5>i 

mn pntaa i^k nn nnna mt may ptc mvn nat? pa rrona 

nnna nu b» nox wxa pa^n i^k nn jnvpo taah tnvpo n"\>b 15 

«nn»n 5ok ,111m na^> vr naa di* laaa nv mow i>y Nan Son 

ninnsswn ^a« nnna hit may b« ntsa noin nisr6 Trm mens 

nvpo bvxb mn" ".span b ah mi mi ni?yai a^ pa^n i^n nn moa 

k^k pa^n p« ^on nnna m b» ivrao pa^n i^k nn nvpro D"p^ 

aipn a^n by xb'M pa*n pa bax nnna ai?n b* owi? aipn mn by 20 

iidki ".pa^n i^s* nn d^bob* haa i>y k^k pa«n p« 5?3n nnna S>iaa b» nw!> 

l^n niro t6i « ni^D" :n»^ i»a /> niro law n&D jimani? "« nreo 5>a»" 

«i? ,pi?a i£>ya dkk> nnai oavjy "nanyyn ab new" man ".pi no nrc» &61 

p«" :nw 10a ,(ma id£ larai) * n«» nmn5> an nnix nanyn n\i ,naaco 

mo na^D n^iyn paa Kin nn ".nxtan maa£> i>yi ma ian?B> mi ty n^n pa«n 25 



6a 

na^DDni .D.ia kvioi bn xbw inyi noaa p»n bxni nmaan 

niaaipa *6 bin .mr may nw janpa Dai nm pipa nmi? nans 

io i?y Nan ibd pin na s ED pa px na>v niaaip S>ai" :n»N^ i»a pnnx nav 

Miasa nia^D »n» n^a waxi d«" :iiyi 'Mit may n^i nimi 

u .vi^ ^n^ai ^Nin b 11 s na^DD " : n»K8y i»a /T.did.1 n s ••n^a nvni? nanm 5 

onnron my" i\-\mw isa 7 nNt m^ oonv niyn wm> to^bi 

niM^j Dons naim "»aai "swbw nn ijipty n-a p«i a^asy nn ••apt oddi .rnjap 

*ai?a i^aai nirroa iDiy ,im hia pa " : n»NP iroa .niro ^aba ntancn nyca niiyio 

" f pava " »b^ w miDNP i»a ;aiavn nation ^a^a tan^ nam <£ ,aiyo 

".mano b^b6 pin" jnoKP 10a y Dnman» W pmo — nanob pno naiai 10 



HEBREW TRANSLATION 229 

i^m ynm *p nnsi pwm taniDKn dnann nnx napa rwyi Nan 1 * tocw dn 
/is^n by w i»di .anon any nw wnp n« tfan^ a^n ,inNttn 
urui lyav&o lono |nan np^i .nbiyn n« one* np« nipm ibiw 
nx n^pm .mo* bx T.D&y i3»» nnam .nhyn nn?» ninp ^y 15 
in^DnD pan vby nasi .ons^n nnr ni?rD in^n i>3 
n«i 31 jnan npin 31 it i»di 31 viw ynm in 31 on* w&w -jb>k " : aina&y ion ,ii> ni?D3i 
nr n^3 Kin nfK " : iiok^ i»a /£d km »nw nten nra ".31 ia^n b 
n&^ iv^ bin Nin |W>i ,w6k " ni¥» b» nnx n^yi 5e> ^on 
vniw « n^n ra S?y pxc W3 £ni> niENn i\-6n no vnta " n« nxn^ 20 
i^n ymn in ruiai ".vnta i n^n rca S>y jw wtw p moan vniw sjn 
imjpTW vb) vbx jnin " : iiene* ioa y inNDnn isvya xin y w — inNBn 
".Qnn« ^ now -ipk xh vta snin bib ibbn nw b nos i^a« p3D Dnrw 
NDn> «^3" mow? im ,p5> nmp «i>i /jta inrna v^y nain nrn pnpm 
pip ^31-6 a^n n\n ski ",pvnn aim NDrrwa nSji n^3 Kim NBrrro 25 



6b 

wart in* ^nanpro? Dip miatao mnnin ip -inxi ^b invna nra 

wmn pi inirrTOD nay *p nnw NDn&> rTro |na" :n»RB> 103 ;p -ins 

'\nw wao xnwi is N^ao nw ir6n:» nay "13 nnxi xunty 

x-ani? n^n y mi3^» npDa^ nnx ni?y»i> naran xtann n^ xon dn i?ax 

H3 nnxi inin^oo nw n^'o |na " : noac? 103 pvnns pnp 5 

na nu» n^o jna N^n np nn^i ini>n3» nay^ n^3H pi Non 

p«n nyo nnx dk »iijblb n^fiPlH niV^H ".mnro awn 

y inxDn vi?N ynin p nnxi ^niDNn onann nns* n^yi n^a NDn" 1 

^y in* iddi ,nKanS> D^^asn jo in nnyn p nap: i^anp n« suni? a^n 

ni3ip by lyavxa nono ;nan |n3i .n^yn Dipoa Dn^n ip nn« «n^Nn 10 

noin n^fco na^n novi .nio^ ^n ibb* nniam y n^iyn naro 



230 HEFES B. YASLIAHS BOOK OF PRECEPTS 

rpDJi jnnn vbv "1231 .i^y n^pni pzbwn p^P ni>n 

inNDn i^a jmn in ai pnan Dyo naaeo Ntann nnN £>sa dni " : ninne> idd ^ 

ai it nx "jdoi ai t^nn dni ai nni?n 5>a nNi ai.no'iD jron np^i ai it nN *j»di 31 

onn TD^n 5>y na nain ntn pnpn ",ii n5>n ^ nNi ai 6nn did jron nph 15 

,pn Ira nNnmn ne>iyn Sun ;p nu ns-iinn &eb ^ovy nNnmn new 

rim " : n»KB> im /aoo npi>noD |mpn nmn ,&6 in Dnn YK&n n\n dn han pa 

nnN yTi pn nu nin *WNn tbs pn nun n^n Tn i»vyn 

p pjwai ny p pyoeo nsTini? *un T»bn in lyw DnD 

nbin nnwn d£ ro^n n^n Nn* ^ d.tb ^y new wn T^ni new 20 

i>y nuy^ pn nu nin" niyi " 4 tdb pn nun nhn n^n iDvyn 

d.tb i>y aaie> ne>yi Trpn i^m nninn nniENn niVD 5>a» nnN 

n^yi i^y vbw pm DnnnN nw lew pni Dn^y ne>yi lew pn 

7 a 

jnnni n.tan nN nn 11 pan DyD vnnnni ".pi nun niw "obd TDa nr »in 

p dnwi "^ann nnN e>aa dni" nn ncNae> "^aa w n dWu n^i 

nsn "nnN nrmyyi" vnmn ".N^ai? tana pan Dye" .tibnp ieo ,n?n pnn 

Dun D^aN nty dni .invpE Ni> ,jnp n^y duw iiu ntyyion bs -Mib 

bz pN ^mp yn iniN nenynp npyon bn nN naaeu i^yi inyni? ^s % 5 

inn aosion »3n" :noK6y ion jnnp xuni? ou^n ,nn^ nbi *6*\ # tno nnx 

nSj dn d % ,n mvp "i n w n» "Vnd i D^ac inix^in n^n Dunn ni^n^ 

din py»y i piiDa )xb dki pn^n D^at^ vniN^'im itwnrA nns* hn s 

••^o ■on sac pmoD D-a^ imswrim ix^ini? nnx hn> «fe »a ^y ^n 

D^a^ nvffio «n nnvpo nt^yn n^ nb n^yn nnN nn^yn ;am 1am 10 

irrownm napn pnniDi DiDi?ipn ptan^i nnnnn praih rafen pmiN 

inwsim nbn ^ ^iayn nnc^yn 6ii> ibbn pn^n in , » bu' 1 Dunn m^-6 

dn din min , » i Dunn nv^n^ viw^nm nnpa Dunn iw& 

din py»^ n pniDs n6 dni pn^n D^a^ inuwrim wwrh ins i?in s n^ 

nroNa "73b phitsa D^ac> iniK^m iRWii nns ^ n^ ^b i?y *|N 15 



HEBREW TRANSLATION 231 

divd" nxm nrcoa m ".p-ritaa ibw dw a^n n^w w nntj>ya 
"vba jnin w" D3i "" nwb" manb nnaina n^i^ "vbx ymn in" oai "« 
.nxm nwnn nirob niiampn nivian w mxaa n»K3&> 
xb n&yx nm npyi xtw *d ♦ttftft JWB>n PrtVfcPl 

fxvn j» tron bw xunb yn D^x&y yi* xbi npy 20 

E>a3 dxi" :amap 10a ,ib nbwi mw by vby naai .jnan bx dk>x pnpb 

Nennp bbaj nbapa ".31 xin nc>x Si 6 o^n b*« warn 31 w xtann *a 

,baxo »3*o w roab iw B»xb np naacni run 

dh» nrxo yr xbi one nnxs baxi / ini» ypni tidx nn» -inx 



7 b 

ix ;xa jno ir>x by yv xbi jhd nnx by xai ,ibvx ininxi wx iw ix ;bax 

/iidx |DT3 ix nnn pn nnix n^y dx yr xbi naxbtt nwy 

imnxi wx bax |no npa yiT pxi jne nnx nx bax vaab pen abn " : niax^ i»a 

n^y aita dvi na^ 335? jno npxa yiT pxi |no nnxa 33^ n^aa icy 

dxi "/ibn dk>k x'od ntyy jn» npxa yiT pxi jno nnxa naxb» 5 

;inpy» ib manpa ,x*anb th* ma ^n pita mix baixnp nai ruapa bax 

nna un? by pa^w nai " : n»xp ioa /ibn Dtyx ;anp ipso byi nxan pip 

nxan x s ao abn baixn »ix xayy i .••ibn D£>x ipso nxan in33fc> byi 

abn b^ na*nn .D^ybo ■opa *ibn D£>x wa» bax xb paD bax psd yboa 

K^ao bax jhd ipk ynr wni |hd nnx na bax nnu n^a b^ na^nni 10 

ib yii3^ in Kttn£> ib nnan \2ipn nx wan^ nnx dni "/ibn n^xi nx^n 

na ba^ na pnpb maw nonan nto^n^ nx nnxb o^anv NDn xb^ 

nanpnb nnnx riDna n»ona i3pn nr b^a^a na^ni y nynn^ nya did 

ib yni3 ix xDn^ ib yni3 p nnxi ••ibn n^x x^a^n " : n?ox^ i»a y rm3 pip 

nyi* 6ix rbani n*x» i nan mya nyn^i x^ nvy no xan xb^ 15 
•UBS n^n^n nwibn ".na^ab win iba^i naD>i axno^ ny 

pan bx x^anb D"»a*n mr maya i"wn my nx 



232 HEFES B. YASLIAH S BOOK OF PRECEPTS 

.riNDrt any "iwi paswa laoai innaBi ni>iyi> -12 
mm ai " ms -»pk i>a nx ai ipyn sh ia^n »ai " : ainat? iaa ,ani? ni?DJi nni? -1231 

-nx22 mam -ins ".ai my bJ? r6o:i ii [ran -1221 ai 'iyn w$n dk 20 

mniD nsrn nivon Dai jmruoa naio ainanp "ii b» my b rato" 

ni>a j!>r6 miDKn my n» my £r£ -iDNai my }2 -i»«a " : n»Kt? 102 ,Dra 

naapm ".n*nim pisn d^2 ivw ny p miDtwi my pjk nN-nn5> pan 

2iri2n mr m2y2 6ik nnx" jdnnai km nr i?y nnainn t ^n mr mayn nam 



8a 

dk mm 6i$> »5>n mira^ nimi 5>2E nnxa xivK wk in naio 

ir lrai nDvy ^22 maxi it mvo ainan in" ii ya myn wy» 

sunn B>aa ok .UftJb JVJ WH niXbn " rn? may 

♦riKDr6 nnas? nn ry nnprA nrn mr m2y2 naassa 

ai naapa NDnn nna &?aa dki" :2in2^ id2 ,r& moai pan mi>y -1221 5 

mn aaitrn hw nm rwianp nnainm ".pn E>2an i?y jnan naai 

^2 ^22 rm>n mr m2y ^2 Kann nnx E>2a cm " : onnnn km mr maya 

mai nw -iw w«w mw ik na^a rr^y «<a» thw nwon 

nyapa p-£i mi?y -wanni? nfeaD hk^id ainan nn 12 |wa» jh 

mow 12b naani? nna&y m ry mi>y p^ao rwoi K^a wn imp 10 

.ivjpB>nn rfM&n "•« mna 

dw ik i?aam naaan ns avri nare it pan aaa b»k dk 
px dki d^ nfe" :2iri2^ 102 paaa^ ai>w na naon^ Kin man? y n^ya^ 
napn ""a" inwa -jinn p^dd mxa nxm mron ns ian«a -122 ",ai ii> 
y^n nwa i»^a ,j&ca 121 vztrb mv iai? pNi ;sm naon n^K"a u 2y nay 15 

p^nn .nrn p^n2 nbyD^ narap ni^»n n-i^y nnN % p nvy niVD pn^ niVDn 

moxav « ,13BD n^^ni n^l^Nnn .nc^yn n^ nwo s n^ ^n ia^D wn 

".ai ocn NDnn '•a caai" n^-122 ^■^2TaB , .na^n nnw wirb 



HEBREW TRANSLATION 233 

pw rvby jw ttb" : ninn^ idd fimb n*by a^bi pw rvbv rip*b idn: 

npvb ;nab ib mox^ *a by pine> ^dj nbnpn " # it)ab irby fn* &sbi 20 

vby jidp wb A nniD ^nanpnp mip ruubi i»p nrn p-ipn by 

amp mob vby a^> DNi .lanpnb T"m> no ubb anpnt? •nn« 

noNsr i»a ,ruiabn na apbc? nnx ,nanpn -pn^n n« anpnb 1!? nnio /ranpnp 

nw *ja» njinb wa» •oao n nNDn »a 61b bn boa n:inb jn: m b)y" 



8 b 

p« rfyy" :p dj p^n now ".iDpbb bia^ pap jwa 5?Diai napbb bw 
bbian wn pbnn ba> mwa abtw ".ifw by Kin fnu jnu 

♦nby»b naw nrcn nn^y nns 

*im n^r p pn rta £>ki -ana? man p ^y^m nson 

nwanpn 
yyrb pm jn?a uw ^ ^y W hdnpi ira nm^ D^npn 5 

roien by nump 

rm» em a^be> bbia ;HT^ a«V31 1WMPI '^jn *|M *T0 ISTO 

♦ D^pbn n2>bpb nipbron 
nam pro niEnan p awai»n nttnpn nana niv» ni^y njD^ bbia ano p^nn 
nreo nry bbia ano p^wn :n s pbn "wb nipbm fni ;nrn pn jni^yb 
nmnpn nana ni*D yn^ bbia •ocn pbnn .n^yn Kb niro n^o^ bbia wm y n^y 
:wpbn wb nipbm jm ;nrn pra fni^yb nam pan ,nn twai pn jo a^aian 10 
,ncyn ab mro w bbia ^m nfc?y nrco £>&n bbia an» ppann 
,nra awai y n^ajn ^anyi ^aa^n nana niso m^y nn« bha ^pn pbnn 
^b^i n^y mvD |hd ^»n y n^D motr bbia dhd p^in : n^pbn ^^b ropbm |m 
nain^ n^y mx» ^bc bbtt y^ni ; nrn jen ini^yb nnin pKjy y n^yn n5> nivo 
♦ p^NIPl p7nn TIK^ .n«» c^i n^^ |bi «mpoi |or baa in^yb 15 

♦ n^j; ni^ pn^ nwan n^y p niwxnn nwbn 

did n pN^ ta*»n iar N-anb n : \v» ^pan j» nbiy anpnb a"iin»n 



234 HEFES B. YASLIAH's BOOK OF PRECEPTS 

i»ni on^ prnna ♦vi>y nasb i^sn by it noD* n,a nnx ,nyi» bna btf 

,vnn3b nn^i &#a* "p nnx ,nyi» bn« nns b^K i>m nation by a^D pnp 

dk" jamap ids y D s »n vynai ianp nx ivnn^ nntf naron by twa sp^n 20 

31 ianjn ai un3i ai twani 31 t nx tedi 31 pan p uanp nby 

Mnpo» nya d^ nvnb •pw? D<3ia» "ii nna ba" man "Ji vynai nnpi 

inna by bia> wik paiap nobo mix anp* " • r»DN^ 103 .jxrD^ pai .wb> pa mnp nx 

\mrh 61b ibbn 

9a 
" ii an t^n by IT" I^di " man payi "/»3K mm nos^ ny m« para nvp«3 ten 
mnsi" man naiai ".panip pa»iDB> Dipoa" :n»N^ i»a ,mbit Kb/inw oip»a 
twy ainan 13b Tarn ab^ npy niro nnay by nnaa "ib 
;|.na fcwvfci "pwx onb W "/ipyo nw" P3a ,mby naiyn 
|i3a ,n3pni ,n:ipnb n^ax^ n^yn Kb niro nnay by maai 5 
,|na Nvvai " y a ny do n*nm «bi " " pi nb&yn nbss> 31 n^an by nan npn sb " 
by noxn dk ib mru Dipon no by ib nr»3 Diponp nobo" :nra ncw^ i»a 
dw *T3 nna dw *to nn^D pn n^a nn^> pby paw onan 
nxn» oipon no by nio« }^jy nn niDBWi maon t^yantf nipb» 
ob^n nnaam ".nsyy Dip nna p»p n^yn ab niv» byi njyy niro by 10 
teid nurwa " : ns-oon nana 031 nra in^x^ im ,i*t i»om nninn^ nn« 
i\np ••nty pa n^ '•n^ n^»i anyroa wai any^a nciDi anyoa wai pava noiy nar 

nar ^ 

pvin nan n^n vb) it i?y it n* n^3» n^n xb) nrnn 03 by m* n»3o mn «i>i 

D£>k ^y n«Dn py n«on by nnuy py i^y nmn»i nunpi? dh* pa 

^dv n nan nil D.n^ p»» nx^ai nna^i vpb py rb)y by nsca py 15 

m»N trjy jna ww onan nnsoro nhy no 5>y na^py n il? dw ^fen 

niVD ^yi n^y nivo i?y nnsao n^iy no by nmos ;n^ nc>yn n^ 

pA nnn :noinD "Dnci" nboi " f n»j> dip |na ^^ nss^n ^ 

D^nayai onrai bnwa nn^a baa now" :inos^ 103 ,t:n^b nrb Dai 



HEBREW TRANSLATION 235 

pyaia D»Noon i\t ubw *»a!>3i awp nsnpa i^sxi awoai 20 

mrr» nam mnync anao.'Si k B'oron pro* •on rinpm" man bx ".*M3 

5>33 m^a maw i>3x /una roro -j^ki nbapo " : n»K$? 103 ,an6 ai> ^ami? 

aai pmi 3^yD3 n^s poron i~\p by ann nx rw "a^aa" nten riaoi "♦nix 

myi "♦sn-ix jnp nun» tip" jvienp 103 /nroi pava iew ppn by 

".3^3D mario ya-w p"»aan ivrao an ipin 61^ ibbn Biro ua*p* i>i3*" 

-ikwii DWim bhtii kwh am ,aHir» anaa aa^ay "vnnai? mix nnai" mam 

laniai pann nx inin" :n»KP 103 ^othi anpm 3am mnm a^anm 

nwn ^ni> r£y anvi nx inin ai awon n« inin in ron? ^ 

•6 N3 ai rpaoTi |ani> nby ai nmn na ^a ai a^ipn nx taa ai ronin 5 

".ai ivtawn i?an taa ai ppiyi> it* aa ai n^arapn ]&nb )b xa ai nisf? 

an^3 n^yn bs " : neap 103 ,fsai rrr '•vvd pin / w a^y i?3 — p«n i>y i^yi 

yy bv\ na« tai naxn fe nionoa a-^an 1^3 S>3« faa tai rvr iw pin 

pan p nhy 3npni> 3*ran»n ♦Ufcfc n*JB>n niton Mb* 

naron tv i>y tans* ^3 nnx ,bid 13 px ipk a^n *or wsni? nivo 10 

p nriK ,3^3a naron i>y i»n nx aynan pnx "oa ipnn ." *aai> naisv 

t«sn j» axi" tamap im ,vyn3i unp na wnT nnx *pB*i v»nnai> rw 

i»3 ^wo anaa <{ nnai" payi ",ii a^ynsni anpm ai m« nnai ai tan^i ai ip 

103 aniN i^y 13 nnx ♦nxrn nixon "»aa^ niYD3 ianiK33 nbwb ian»xcy 

"♦an^nnai? a^nna pa wma!>" :n»N^ 1»3 7 n3TDn i?y one 15 
p]iyn |o r6iy 3npni? 3ianDn # ^aa n^*Wl1 niton 

♦raron S?y mix nnp frpm ,mi»n ^3 ix aninn p K^3ni? mv» 

nn« nsron n s p 5>y im n^D^i n3ton ^y n^Dp^i i^xn n« pbo* 13 nnx 

♦l^nn aipo ^k nf2ip naten Wn mix -j^^i ,mrcm n«non n»an^ 

i?y ^)iyn p bki" :3in3^ 103 y n3Ton i>y n^p^i ^na" «h i»wa j/bb» 13 nnx 20 

3npni" maiD iai^ ",ai 33 mx ya^i ai 6 m n^ani ai iron onpni ai p 

nDaw pnp^ nwxn amna^ mhian^ " p n navn ••aa jd i« anmn jd 

H S 



236 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

)iwy xb a*nvn5> ditnio ^nn s ima navn *aa i?3K ;3>r«r6 p^no 
b-ib raw »aa So n^i nawi -oa ;» omnn 5o ^1 ohinn pa" mos^ i»a ,pnpi> 



10 a 

•on wn laww pn^a jnin n&\x nra^i nrati> awsn ni>nn^ 

nnanan *to n« nnn^ "ibw dn p^di" naoi "«otobo p^oa nar 

,epan j» sswin na bnan^ tto ,ianava nr to wim napn pai /pym 

*p nnx an in nna nnt^nw dbo £na» uw pava ph» " : n»KB> i»a 

ph)n am *p spyn nxtana pi>w D^ai ^nx an ik nna nnp^» 5 

nxrn nation *ppfo "3na» n*n cjiyn n^iyap n^n *pyn n^ya 

pptio wn3" :rn»iN xnaDinm ".bhpmp m^p nniayn in" :nos 

vniyara w pa rr6n *np vniyasK w pa n>aa w fnu ^iyn nx^n 

law nany bi?3D piasa ph» rv>m iniyavN oa i>y nnwv nnua rr»m 

13 nn« an in nna nntanw D^ai narcn Tp i?y n»no n?m ^nao 10 

A3Bb T\yW\ niXfin 'Vina an w in* impfo 

lanmai lannai lanuanni wnnwi won witoy aon$> un etob 

n»p naai ^mn laat^ " : aina^ vaa /in^n mpron ta laaNSi inpa nnoai 

jam nona "i^yci? pan 1 ' "nanwyD" ntaa ",ai y nop Dnxani 

n^yo nnw nana ncro nna -ono avian nn&yyia W3" mow? 103 15 

ttrfwn pnp ^ya # uaa rW&Wl H^^n ".p-i 

na nm* ." "»aai> Dnw spanb nrnn nsi abnn na ino aoni> nwa 

".ai jron TBpm ai e>n nx nawan vt" :3iri3^ ina y naT»n bv ai?nn nup^ 

/isiann ny^a pnpn bva t» nnn n* 1 n^ao n^n jron^ ^aa n^apai 

dhv ^ai>a nvnl? pons naianm ".D^yan v nnn it n^ao ;na" :i*idmv ioa 20 

: n^Ni "♦initt ni>yo n s 3d T»bio " : n»Nty 10a ^a^an notw D^yon ^3^3 .D^aitr 

1^ ninnnt^ *nb N^aci ^^iia janv n rax N»as % n3 n^n n cn " 

on on '•ano N*3"iy?33 ife pnxni D^^nc *zb nnwi nbyo 

nnn "iivyi? na s^arai i^io na^an na *>qv n dn sapiy na son i 



HEBREW TRANSLATION 237 



IO b 



•13BB JWGPn PilttbPl ".wi Q^iro iwyb Ha im»i r6yo myn 

riM»n ai>nn dni ,Dai?n nx ff»»^ trcnpn c^aan |ei jN*n jd nnpi> un ttiro 
D^oan i>yi jn^y ntyN ai?nni ni^am pipn i?y *ik>n ai>nn nrvi p-ipn n« 
ai »tan nans anpni " : ainap i»a ,na?»n 5>y nniN Ttapnh /nan i>y mnvm 
3£>n d^d^ pnp ttiw dn ".ai ton jnan nnapm ai nv6an w hni 5 
dni ;pnpn hn it ina^n» nteia ,npyDi maa n!?n d^£> iaaw 
hn n^Dis ina^nta pN ^d^ ianp ,nK>yoi "wa itant^ nya ,a^n 
pi»a d^e> dib£ jan^t? n^yoni niaan" :vi»nb> i»a ,pnpn 
vby vi> -pD ah) nat? pnpn i>ya dni "/iai bib6 jDnw d^£>i 
".jn^y -pD k^ *a ^y sjn ttrfwn" :noNP 103 ,i>iDa law 10 
D^xm waan ny anpn!> un &"is» ♦Uftfi JVJP5S?n HlXton 

bJ? ; |o«5n pi nbo ,ana awai ,mnai omai nihy nanp ,anani 

ppi ^wa-n ^ ianp ,pnn hto pi ^airaa-n 5^n ianp ^n^y ^aa 

; p i»a ppi j" pnn nwbw rbo n s n~wy w b^b) ; p iJaa 

Dnw" :nina^ i»a ,p* 103 jbpi p pnn ^m ni?D a^anpy nt?^ na5>i 15 

5^*6 in ai n wan T,Da5> pi ai np anpian anpm a*i nar is rbv "b hew 

pi 31 pnn p S>y nnpm ai y pi p n^yn s ai 31 ta "pai? pi ai 6 n^yn 

nDNi .arrapi? Ni>N laiarnp no W nain D3"»n a^oani ".ai pnn ^vn ^b nnpn 

nbny n^n ^ pa ni>iy oii? obn D^oa ]y& &mb nnpn ^d ^n yW :wman 

tin N^iDi ibw ns n^d yo^D nnr 61b 6^n n>D^n nx nnn^ pao 20 

cam n^np n^n TnDN xb nnnan in nna ^a^ ib)b Di?n d^ni nxtan 

nxan nam nhy nx nudi i^n dn n^xio y»t^D nnaai nnaa 

D^ana nxan nam n^iy dn wmb nanyioa in 6in Nin^a D^ana 

n«an nain hndh hn N^a&i n^ana n«an nam nbiy na N^ara yo^D 

n^ ^aa n\n npa p nar in ni>y npa p n^yn s ai v\b tf?n D^ana 25 



s % 



238 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

11 a 

IW nanaai nnaa Na Nin&y npan p no fen by no^bi fen jo nvio 
Daw d^ni nNon in^ dudj pyo nanai -nja N3n ba ip Duoa 

•was jwmppi nwan ".mw w Nb&> na™ ™ D^a 

,n^bp vw in ,niow nuna •■bya vn awiw t*ram npan dn 

nbon nam ",5i yw n&jo mpi" jainap 10a /nab Nb /mA oanpnb Nin mvo 5 

Nin oibpi .nr buBU- vbano nnN nN nm ,nBTDP la-iap ^o " yn«y " 

bioam bwn" :noNc> 103 ,i^jno nnN nr bupa nnaai rinp unanap ^0 

lbn in ".nmaa vma-vo nnN&> hoa lan* noo^ac bw inpN 

i*ba"i niDia oibpi ra-v noo^a^ ync " : noN^ 103 /vionn in Dion bana 

nitaibp" :n? nxaa din niobnm ".monb man vban niona did^ mom 10 

'Mpnon a: by *in pbw pu n^n jphd wbi fb^ayn o^n Nb nds an on 

: noN&y 103 ,nun pnab jwi nw nanao^ " n npyn nana " man nam 

n^iy nnN p*o nun pnab nana n^y nnN mN wk npyn nana" 

naiy nun pnab D^on ^npon n»« p s o nun pnab n^on 

pnpn ,T,n dn •laao rvywn nraan ".ww i 5 

dni" jaina^ 10a ^nnnobi lanpn ova win ba«b win hot nna in nana 

iv " noN «bi " 601 bato mar nN unpn ova " nox^ pu ",ii nana in nna 

p^Nnn ov»n n^oa iniN baNb nnio ,rnin pnpa now? 103 ",np3 

10a ,Ninn npan nnNK> nbfe xbi /p nnN^ npaai ,nnno b^bai vnswb 

wb baNa omar nnN Dvb baNa dtoj wn pm ^b&s> nwb baN^ bm" :noN^ 20 

"M n.t d^o 11 '•a^b pbaxan D^nar s|« mnx nb^b nnN Dvb pbawn D^nar no nw 

niNb baNa ^n baNa Nin dv ny dv ny 61b obn vnnN 

rmn pnp anpon .Ufia rinvyn miftbn "/^b^ 

Wn jot^a nibiba nivo nibn vby pj^Dinb nivo ^b 

n^bni jotra mbiba nboo niaano nibni jocu ninv^o mvo 



HEBREW TRANSLATION 239 

nb 

bpvn ".ai p pon srh nhn by ai "ip" 1 mm by dn " : maw 103 ,pon ani> 

niso nii>n nam? p>wsn wi D\)wy mpy ponn nrb 

nrb ni^n 5>y" :no^ 103 ^n^y mpy pi nsnno nbi ai nivo <p*P"ii 

mpy niso *)N nian^y m^y pon no nvo wan po n law pon 

,ano ins bo nnpy m«v— tfppim niimm ".nianpy 5 

;"ii pip bo nnN i3o» nnpni" :now^ no nri? nwim .cynnN nnN3 abi 

imbtf -warn .nn^yo nnN p^n iana> nnan ,nonn -own imi> Nnp&> dipo 

«ai *»i> norm p nosa n ww no3 ynv ^n *6 norm" :vi»nb> 103 ,vS>y3 

nns it p|n mpyo nnN n^yon nonn no ipyon nonnn norm 

nnr by anpm bii> bim nnN \2~\p n^n nb i.t nS?" :noNi ".n-ipy» i« 

noni? N*oa '»b nonn pip bo nnN laoo anpm oini nlmn 

piirn jn3i> Na^ pu^ jniai yniN |no bia ni^n d^i-in mm 5>p 

aii> n?n jopn moi ".why J? bw "iN^m nw ii> D^o^n di hn 

#1 *rrai? p n-yn-n mini? jo&> ai? vr\" :n»KP 103 ^aiosm a^on ianp 

nivon "wy ta ia-viN3 afea 'Woo n^oi? nab ma5> m: pap ai> 15 

.npjjn vb m»b pntr man rflb&> ,nW mat? 

mm pip nai£ hdn ♦tt&jb rtf)B>*nn HMbn 

,mow ai* nnno i?p npnn mn» ny -wan jo -iminb "pan* *b 

mbw mm nar n&>3i " : amap 103 ^nnno Wai mix ianpn ova lab^- bN 

nbpa bN ;nM>n ^ nannan mo^on— "npa ny laoo n^ xb" bv ioi^b naiai "ji 20 

Kin ioiN" :noK^ 103 y mvn nnx in^3N3 a^sni? ii> niDKt^ bsa 

jo Dnxn n« pmnni? ^3 nivn ny bsn inox noi> p dk n^i>n b 

nnai? moK O^D H^^n H^DH "♦ntayn 

in nb^ nbyn in nvnn in mw in nmy nan^ nonn pnpi> 

ia a 

xb na^ in nna in nb* in pnn in 113^ in nmy" :nm3^ 103 ,na^ in 3*ia 
103 .n^a^yo nnN3 nNOioi n^y m«^3 nNoio i^ba "nmy" nboa K ^i n pn 



240 HEFES B. YASLIAH S BOOK OF PRECEPTS 

pan 5>am t nac> ifea "nn^"3i Mwj» nnxa xoiDn pai wy wa scion 

mapap n^n A ps 5>an nn^ in t na&> noNac? *»at» oA oi>n no nia^" :now? ioa 

"pnn" naiai ".na^ is oA oi>n aarn nap ninni? pjo An in m 5 

apac> py ^ pnn " : noNP 102 ,pnDai Daaap apa&> py on 

nNivac An3 nAa* w A &w *n "rhs*" pjyi ",pnDa&> \n oaaap in 

m ana" :noNB> ioa ,r6 ana "ana" ?w ".rAa*n byn nr" :tomw 103 /n 

n-rm it na^" :inDNC> ids ,b>3* ana Ninp nanai ,rwm w "na^"i ".onnn 

mn^an moms iNVoa dni ,DnN.n *oio nvpo on Warn pni ".nnman 10 
Warn pn tanNa «a*n3 n5h ni?a* N.n" :noNB> ioa ,jroN on dAdib pnpi> 
nonas n^n 1 * now n^> tanaa N^ann "»nnno *a^ pj^o nona3 N^na a&n 
nA nn nioan hni nA nn moNn j-in jnA pao Warn pi noNa n5> 
n^yoi? lanNap no ^3 nnaai ",rw nnw^ nai?^ nai» ana ana oA oi>n 
♦nreon bv rwv) imfom naDa ;ioipoa tanna n^ay myi riNrn nraoa 15 
nana a-nprA niDN rtSbb M*ywn W&bwT\ hWWl 

Tiyoi " : aira^ ioa ;ia*nN3 nra nan wyin /irnnai hpinai nmnai naiyo 

.naoo p&i «vn nn^a neAnai nayona&y nona "n,iyo" pay ".ai 3i ninai 

♦i^Anai layoai dd \vthy iow in rora ipnm&> *o "nma" nam 

/iaoo m nvpo nnaap — "nro"i /lenpo rra nnaa^ — «pwa"i 20 

din w n rron* n nan ta^aa £3 nnai pinai ronai n,iyDi" :n»N^ 103 

nrn payn niN3 n« nA^ai ".n^aa nnai pinai d^^33 nmsi n,iyD 

loa y Dnn« a^n Aya^i Dnxi? nrn nana nicy^ mow .n^yn nsoa A nonm 

jnnoiN snaDinni ".nrttnan &b ibbn pao p]iyi .Tn nona nfr& A p«" :noNe> 



12 b 

n^aop pal oAna pa niaiyn nxi nnn n«i nonan nw msn ns 

nx a«n nn^rn ns» onoon din iron* n a^n nt nn niapa pai onar pa 

inoani ;na N^ai xmo pnx na nfea "DahRa" n^03i ",moa mapan 

ft ,ii 6 p^aNi >ay t:de> pt^yn si?" ",ii fny» S>aa -\b fnn nnoci D^oa^" 



HEBREW TRANSLATION 241 

ipyn vb fob io^n pan p&6 rwro pan n^k ^ p«" :n»«B> 1£3 ,Dni> nonm 5 
c V»3^n p nan Mil 6ii> D^n dik3 ^ pao dhn^ dipb 5>a 

".5i ib to ruir pnx ^nn *&" :3in3K> im pb -moi rmr pn«o pip 

pn« nt nn 713^3 nr ^ «n mi6 n^ian pn« win row" :u*nm tidjo 

nmyn 5>3 pnx puit pn« k^k ^ pa" mow ".oniDK d5>3 n«» i^ski 10 

p aa am pn«n jsiki ",nip» b» ruw pna awn a6 fob »i>n pa» 

,ito nnia S>3p^ ami i^sk pW ns^a nnas? •& &w n3r6 ma no»n? n»nn 

wk bin u"i nay i>¥N nnna^ p^m nr nta ^ an nnni? noixn " : n»KP ins 

,3b nnn ni?2pn^ nom in:i3 nb nnoi ".pns oik 6am pna 

/ D1SD02 D"1£> DV^n *3b£ 3^31 Dnfe Dwta IpW psni£> "»3Kn 15 

am nra" :n»KB> 103 ,n^33 3i?3n ni>y k5>b> n:»n noan 

psnip pi nr 3b nnn nr nta ^ «n n3ni> n»ixn 3i>3 *vno 

PTidk 3b i:j3^ 3^31 rwn !>Bia nnw nn^y ^dij nna ipiw 

warn /iwn nnmn nan hew >di ".pnniD 3b oy^i 

pn« pan wn" :nioN^ i»a ;6 nm& /mr Tnoi 3i>3 pnx in3n> «i? 20 

nrAii ".nysna «i>i dw 5^ pnm» anw mi? n^noi 3b 

pnniD ironing " : nioK^ 1D3 /pipb ninniD 3b nw nin5>u pn«n 

Knnni?" :nn: W T^« * n^3 -11x33 n»«i ".pnini>i «bi arrop as 5^ 

nM^ 5]iyn ns N^3ni? ma ^3i? rwb n«3 m^^ nxton nna 

\rvby p5»n 3b n>noi pnx p« jn3 ^diq monsy penpinn noi pis 25 



13 a 

6i?n \rrbv P^n 3^3 T»noi pnx k«t n^ p^ i^« o ^diq mion px^ pjiy 

.waa wyiwn nwbr\ ".qw n^ mwA ma M> &5» 

mn nsnn n^ya dni .nnnx n»n33 anpr6 maw nana n^n^ ^nn^ niDK 
man fe ni?in nx n^ nn °k "»ai nx 'o 1 «h ua>i?m *6" : ninac ids /i? p^n^ ro^nn 
: n»s^ lea p~\\> nmion rwm «i> miDnn ns pj^nn nx pi ; mp mm»n n*nn n^ 5 



242 HEFES B. YA^LIAH's BOOK OF PRECEPTS 

— "jna aie" ".mien ppiy mien ai>i ninn xb) mien nany Bnpn" 

•6yai poie ^yaa pewi M :nexp iea ,D^ena did ^yn spi>nnp »a by pjk 

iea / «nwri wan na a; ninn^ awan n:tf — "no* ion dki" ".powia peie 

".rmi n« nmi> ne* nen dki ntsw ns nia-ii> ne s nen dki" jnettp 

niena n«e is /iisna nse3 nns nen3 ybw xbw "nen33 nona" pajn 10 

",nnK3 naei n«ea nns " : now? lea /pnanp pai ruhw pa nna nenaa 

: ne«p ica ,nen3 p dj nn&6i ,ncna nain o^ena n*n ^byib tf"vip nsynp dib>o 

n?ona nsnp nn» nena i!> new nienaa nena k5> nenaa nsna eix pyep V' 

.D^aisn 5>aa "trnp ffff" pjyi ".nena ni«np nian nienai 

NTfoWn ni^Jbn ",TTea aaw nipyi> trnp nw " : neap lea pan? pai Tie pa 15 

•vnwii piTnni pnn ncye ns wen mpei> pina bsvb xfo iidk ♦I^DD 

5>aa& S>am k!>" :ama^ iea ,niennm niaiani aniam npam jsvn nmaai 

nmaan n«i "wn naoa n^ar: nntpyen na ",ai *p"wa 

i:w nei nrn pra DnwjA pa^ omam .n^y nyanan laoa Tan 

Taws? no nai? / jnwnn naoa Dn*ena mam naa ,Dnipy^ paa 20 

"♦emaan i^k" :wnm new '-"pr nenm" n3n3i ,n? nna «ia^ nea 

H3»K> i^isn ptwin p^nn ^ im«3 thvn .jHswin -iaD3 nr m«a naai 

pin |e a^aien niaanpn wa nise yati> 5>5>ia WH p?Pin .nixe nn^y 

^13 p^sin ; wpbn wfc nip^na jm ; nrn |era jnt^yi? n3in pap ,nra &revai 



13 b 

pSnn TINU .nryn n5> nwe w 5>!>ia wm nt^y nrce t^en 

nroe j3np wnr\b 3n:nen # «flaB POWKin mtan *])m*\T] 

^ nniN &oa*i ;n:ia^ wby &vb) )e^ n^y np^ nj3f» n^oe 

.nnaiai? b Dy .ijd^di nnboe ivep *6n naee pepi ;n3n 

anpn *a b^sji " : smasr iea fib nvnoi i>3pnD pip ,na?en hy Dnis TBpm 5 

nrn pnpa nmnan men "ji D>^n3n \-\t\k oa i?N n^am 5i nmo ]2^p 
: nww ^ea ^^leann p p^a^ ninan tptpero ; D*:iea"n ac'n ^pre^ jn^y 



HEBREW TRANSLATION 243 

nimom "♦jdk> &i pi&yyo nina> n!?k> nmo runon bi> nN p:n din jn: i" 

ntpmom ninom ni?on nmo " : jn d^d mpy ,jno f»pb const? 

NDinn nmoi loiyn nmoi tttw nmci ona nrooi D*p*pirvi mbnm 10 

poipro mop: cnro fe Non nmo oik pyoty i niwp nmo'i 

niynvN trfe am wop iwi ".josji pwp onwi losyn nip 

;*pa jpoT n5>i pjan ta yw ipn ly ^n.ti 5?nM«n jo pn pp ,*pn 

mii> *ok !> ok " : noNS? ioa ,i^y fjw n^ wop k^o nnno pa popi 

it mrop n niT it .town nkwn ^opia pxoip wns 15 

13 nidit m on loy Nam niitrnb n^n hw it ynvN it hon 

on *o: N^n poipi it Da !>y mynsN b£p nam ai on noio 

^la* 1 ivopi in rcopa 0-6 oi?n poo isop Nii?o ^a* wop Nife 

nN nsnn ispNa n.i wop nSo 61^ oi>n vniynvN s £>Nia poip 

:noN iw ".noo^ n^yo^o iwyasNa pmo n^nioai nanoa vr» ds 20 

iom poo isoipp tjv nvi np« ^ds i^onm inin poipn" 

•u&b m&rn nwan K .v»n»ft wn wop^ 

nrco ni^n Noni> n$» lun .isndd nroo nip aunon 
anpn oi" :aina&> 103 jdeo owpb nreo »p*pi in jdbo niWa d^do 



14 a 

,nina i!> tw "5i bo mWa nivo n£n" mm mo "Ji h hsno nmo pip 

idinS? pjo min* i on " : n»NB> *ioa ^ppn nod ron ,n£n nod nn /-101b 

pip oA obn dw> n ^noi n£n nvno no* n!>b> naxo nmo ^y nn 

low ^1 pyoc> i on b^pii n^n nod pni noo nvi in« pip 

rr6n 11 ionji mN pip n5>n ion: n5? «5>ni n^oya y^ pip pip 5 

DW"i nxnoi mi?n nvno n^ dwi NO '' n ^ n ^^ n ^ &WN 

ito ni?y n!?i pop DNi nn^co poipi ^n poip nihkoi n^ 

jiTTB'i ni^opj mn:o ^n" :hon iiyi ".^1 d.T'^o ipin n^n 

ndm b nsd ni on " : noNi ".ft n^nioni Tianoni nten nmo n^nai> 



244 HEFES B. YASLIAH S BOOK OF PRECEPTS 

nxnDi rota nvno dni ])vw iid ^Qvh }h yvwn Np *ndi fan npy pm 10 
i?v ,D*p*P^ nN u dwide> ppn nwi ".xh ji> v»t^o xp N s n> pp^p-j 
j>!»pin ta ya n^iD jwid wto " j n»NB> 1D3 ,tay *vri3 ran» nnN ta 
carci* ta«a jidot nN£>i *3 p»3 D^pnn ta '•aa nB>i» din pyosy i 
invim pp ai> n s 3d pp'pn romoi rota nvnD n«n nnw nnao 
pp>pnn hn n^iD din pyw i pppib nsnDi nitai> mm jma 15 
tansy nnao vv^ eik ITO^ "i wi pi mtai> fma pmn inkh *3 pD3 
^ni nm^i? d*d ai> ^n |*Dpi> jm ai?itf> kiW H3 owraa jnrona 
n^iD din py»p i pppnb nsnDi rota!> rrcno fnia mm$> |d-j6 ai> 
din pyDK> i n*n pi &snJ? taNa jd^h nN^i *a p»s pp^pnn nN 
Wnni pp*pn nsnoi rota nvn» ton» hsnd nnaD »ta nn DiNn 20 
wna in dn *a p»a -nd " ",n^ nan ta p»» jna dni y*DNn jo taiai 

•ua& n^^n nwan M .w * p»a 

hvd nta wani? pijjo nan»n ta nnaD pnp ananon 
dni " : am3£> iDa y jo^ rr»ta pvi D^na nniN na; 13 nnN .|dk>3 nhta 

nanon ta nmo 

14 b 

mnD" jtfnm nm nnyp nti nanDP nnamni '\ii nniN mna ai np 

nmo" :n»KB> 103 ,ro?3 nniyt? — "a nnN runs" ".D^p h^jidi na* 

taip &m nrac ^nw nyanx^ d^i &wb nnN ta^p tants» 

n"»n vb nw ;na nn^D S>nao tfw nyanxij d^^i n^^ 'inN 

nn^na |nn pN n^D |na nra»i cana nmo din pyojy n ni>a^D 5 

ntai nn^na jm pN n^Dp ;nn pn^ tai n^»p |na pwsy s j3d 

wiw ia din n^tan 1 '! nimiD 3np»i iDiy n*n N s :n" :no«i ".dtp?:d inn^na 

innTia |tai pni pNn p nni? n^dh din [taxi itaa ai uo^pi 

y D^an nr6i on^n ti^d pin mna»n wd ta D>nmai ".D^n^raa 

D^an nrb) nnta ^n^ ?in i?i3> n^nai? ninaon ta mnn^ nrao" :iidn^ id3 10 

Dnta ••n^ N^irta ninaon ta hn nuni? jvni no nnN bii? rbta 



HEBREW TRANSLATION 245 

&mb ania &w pnnvb ib^tf no wd ainan nint? nnx o^an anbi 
".awb ano p«p a^sn anbi anbn tip i«y 
wj»n pnp aianen ♦Ufcfc IVJPSTl H1^n 

•panp npm» nraia axi" :ama£> ma ,p^i nbao mix rvwyb mro n^nn^a 15 
nprra riB>m»b nan» pa no " : annan pao ^ba ton nB>nnia&> nwnn ",ii 
bfcob»;i p rwan i *Wan ••dv i nan ■>ia ,, a nb pa nan^i na^a nb b* 
".anyp .totdi nax nantt a^nin wyiai npioy npnna 6ik 
:ama^ 10a ,nmnpn nx nb^b ux d^«d /flbJb JWftnn rTMBPI 

pnp bai " 

anpn pbnn xbx ,nn*b»b mraian ba a^an& nbx man p« ".5i 6n nb^a inn:D 20 

bib »bn nba miya nba nro» ann bia^ " : n»N^ i»a ,mbiT Kb ,nar»n by 

rpapn abi " mail ".nb» n:iya nraion ba pxi nbn pyta p&ip.n pnp 

nb»jn nan.n by mm Kine? bie>» ^ay VTanap nbto a^y "nbn 

row nba wanbo rva^n Kb rvapn abi " : no«^ i»a ^mnD boj mw 



15 a 

n^pnnax ^a* rpoviD ksd *<b ax paiai rana n irw nnai&y 

avbnn ba n« nb»b — " »n t, aanp ba by " ?w ".nan nb» anpn 61b tbbn 

nb»n na^ba rurw nbian niDipo n^bfca &o:n " : no«^ 10a ^anpn 

nimy pnbio aw nb&n na^ba nar» b&y ic\xnai ^aan *aa byi 

nana b£> i£>Knai anaan nx pnbio a^^ paan *aa byi awp 5 

nm»i nw jna nmci a^na nm&i naiabni poipn pnbio aw 

:n»N^ loa pasn hv ^.^ by xin nb»an nam nrr»b» [awi ".s|iyn nbyi a^aa: 

laami nnm nbD vby jnui naxn nx ^a» n^iy Kin nsrwa pan i^n" 

mxon t^Dn b^ wmxa abty: "^bvb pi *a« tax inbyci nbo vby fnui 

♦n^yn xS nwa pn&y nimn ^n^ .nby^b naw ro 

ba ^a " : aina^ 10a y ^an in mx^ anpnb max ♦131bD n^^N^n niXIbn 
Nin nrx " : inox^ 10a 7 ^an nonb a^mp vn a^icnpni "Ji K'an bai nx^ 



246 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

w*n pnp" man wanb t6 n&nb ;«a n3iariB> nwe> n&i ".D^on pan nr can 

omaa anpnb prp n^ p»ai ; Dmaaa imo nn ",b n nnpn 

n^n pptyjD omaa pwao pa " : n»KB> iiaa ,aan «b non nn? in»b ,pan 15 

p a«n*n abtf nansn »aa by panpo pM nv»y,n joi Dwrn p uatm 

niDN ,anpn nana ibbn onnn wd dvd anynj dm ",M3yn pi own 

PM nac ba »ib »bn pao BjnotDn nanion ab'w "»b p« " : nowr i»a ,ianpf6 

yrDpn sb can *nNC ba *a 61b 6bn pa» pany i»vy Kin n^k ^ 

i»vy wn n^n *b pa can 61b bn pao ayimn itnon t6*x s b pa 20 

♦ttfcfc PttMWl Pltt&TI ".can bai 6* obn r» pany 

^Nnc ba by ia ibyn^c nana prw ^aa anynnb prw "oa» uw nib moa 

•>ab nn»to nob m^n an?* 1 «b nn " : Ionian now ".co^m anp 11 xb nn " : ainac i»a 



15 b 

61b 6bn ejw **b nnnt« uy»p cjiy n»i* anpn nrm 6in Mnc 

nimn yac bbian wn pbnn be wmwa Dbc: ".oa^K anp* Kb nn 

D^oajn nana mv» nncy nna bba^ ^cbcn pbnn ,nby»b nauc 

pKP niVD n:&c bbia ficann iD^pbn wb nipbra jm mra svvai nics^n ^anyi 

•ocni ;ncyn «b niv» cbci ncy mvo p» can ,n?n pra jmcyb nam wby 5 

W3Bbn BWl *t\\£l .DipEi i»l baa jnicyb name ncy nreo ebe bba* 

nv» /int ianye nj» ^b waa nnic k^k ba ^fijb rQI^KTM HlV^n ♦H^y 

bp^a ?]Da '•bpty D^^»n jr\w d^^ ib n^bc dv ny nac^ Dn^y ib isbc^ 

n^K nn\n nnnon dm "ji in -pny n^ni ji nn: \xb& ^a ^s % " : aina^ 10a ,vnpf\ 

i»a 7 bp^ o^bp ,n^ d^5^ nb nxb» dv ny n^ Dn^y nb isbr:^ dvd ,nany n\n^ 10 

n\T lany ^byoi n:^ d^^ fa nm nnun ^«n dni ",ii s %s n nap: dni" :ama^ 

dw po dm " : aina^ 10a / D , 'bp^ nn^y y nj^ &w> na n^xni ; bpc n^y rwon 

n^on ,d^^ ^on nyi d^ cnn ib ixbot^ dvo mnj.n nnyi ".ii nby»i n:^ 

p nyi cnn po dni " : ainac ir:a ^bpc? n^ — nap: nn\n dm .*)Da bpw 



HEBREW TRANSLATION 247 

onpy pw wiw nyi nw £>on A ixbnv dvo ,nnan *pyi ",5i dw K>on 15 

ow pen po dm " : ainac> ioa ,d^p^ rwy — nap: nn\n dm .spa "6p&> 

nni> fna.n iairna s ,ianyo *p y noii>a /jy nman n\n dm ".ai £ Dn^y p nyi 

: mow naponi "Ji *pnyo M.n ^o dm " : nina^ 103 ;n> a^n n^N *m 

D^ai Dna Swn^i d>£ D^ana p^rroi p'tiiji panyai panyo fan" 

panya ai? i?3K panyoi pnnai pnnu DiaannaM didoio D^nayi 20 

pTJ jopi now tnn TVNni napai wm nar a6w inya law 

&nn po nina nyn |m }w '•aao panyo n^i pma vb b« panyai 

wni nat k^m *pyj law" D.nnan hw Dyon ".^y: n5> i>3N nna 

oai "ji M.n napa dm ii nam -pny n\m" *noN *jnan^ ^^ Di£>o ",n»Kni napai 



16 a 

nana noa inan^ ^ die>o Kin "inya vb !>3n im snn po nina" D.nnan Dyo 

•>n> ••on nna noa dn onyi? tu pa D'inan b»i 'Vai £>nn po dm" D^anyn 

.t ai>3 nayn |o n>a nayi? sw pnmn s aa oaits>n laany ^y 

vnaao nna noa dm .Dii>a nrb inv law ^y ^'n* iny noa dn S>3n 

,iaia i>a ••on nni? a^n y iiaa in ,i^Nn in /iai? ,noi5>3 ^win 5 

noa ihn pop by »t '•on " : inoM? 10a ,D.no nnN i?aa *bn iaia dvpp dipo 

Dib -ion n^> -6y ^an *pyi ^ ^y " ".n< N^a nip Kin noai T3 nw xin 

iTii»n no^anty nan ba bbsn nr ii>a nny jnia by naa *]nyi ^«n iny 

pbw $b) ^.na xvrai n^a^ t^on p in tynn p nna dm ".ii>a ^y jnia ia 

po nma lanyn" jinoN^ 10a y nna^ nya nnan nia^ *sb n^n a^n la^x 10 

Dn^y p by nn s n^yai onpy po nina ^on p ^y nrr 1 n*^yai ^on 

'•any wn " : inox^ 10a /( nra d^ by '•any ••sn noa dm "^nyn |ota |nia 

>vn noN dm ;fe iny dW a^n ^y ^n nny noN dn ^ax ";iany ^n jma by 

: noN^ 10a ,ii>3 m tbvh a^n ^y ^n s on noN dn bx ; von *sn nni> a^n ^y -»on 

nr ib ••on jnia ^y «im ^on von *vn jnia ^y '•on ^n ib iny jnia >^y ^n ^ny" 15 

' nina ianya jma wn '•ayn Dai ",bn >on jnia ia mbn no^an^ nan i?b,n 



248 HEFES B. YASLIAH S BOOK OF PRECEPTS 

■p inai yfao nina v»T3 rvn dki .Difa epoi» wk wyn dki ,yfao 
cwnio inv n^i yfa» nina pany3 px " j ™$w i»a , wy ^ny nni? iti Tpyn 
jnu wym yfa» nina Difa jnu p« wym yfa ;n: ivrto yfa 
Darn nnK n^k ;ni3 p« oik two i D^yfa n to vn yfa own 20 

Bf^rpn^ e»k fa /dob rwn nixan ".&fa n« pm dik 

n*n dni .inyni maits '•s^ jnan uanyp niro *•£ in" 1 ! 

b*ki " : airw i»a y p&n spovi pan ianyn ipk n« ofa* ihik faai> pnpon 

ha*" :n.m }vyr\ iiNaanEN wmi "Ji iw ^np»n dni jh ip irv3 nx pnp* "3 



16 b 

nK i?w ^ipDn dm rbix awa i3i» 3in3n mn jvsa 
niaii> inn nx ^w tynpon dki" :vtdki ".110s rrn nn nn inn 
♦Uftft JW^BTl Httftn "♦ttnvn nx nia-£ faa> fa3 dki newn nx 
nivD /^ pip n:»» ianp^ ai? ipk iikee niona ^ "rw p*k fa 

dki .nnym nnaia ^ nnw inym jnan ^ab nni« Y»yn!> 5 

nona fa dki" :am3K> i»a /my fa p»n ppDV nnnai> t?Hp»n mn 

".iN»B nana" maia "Ji ufaa* faa dm 31 k jnan yiv^ 31 nx»D 

j n»NP 1»3 /ii»3 anprA hdkp did nfaai> afa niorusp .iked!? pania wk 

r»n 31 ya mai nxoo nonaa dki 6ik awa -did 3in3n hndd noma ha* M 

nan? canpion ^ioaa n^k naiD wn «n mica hnbd n»na 10 

ns^ ft ^ pip 13»d ianp* $h ik^n 6ii> rbfa i3iy di» fa ina^ bi3> 

now ".nnon nx nmi? hkdd tinoi? 1^3 nih^ naiy did faa 

panyo pxi ?wipn p« tfon " : D^ini D^aiyi wipn 1313 u*niai 

nna ipyn nona Dnnn inyn j^npn nrn |»ra pcnno pw 

Kin nPN nfan &b ybv msriD ••fai myo lapi" 1 D^fai niD3 15 

•U23& nyi'VI nWftTI "»n^faD nn»i rraua nfa fai3 mpv 

y ni3 nfan npDD3i y inT3 ^fa in .oxna no vfa nD^ n^w fa 

ii-iked!? ynsiwi DV3 N^anh wnna dv kvw ^acn ova itrxn ns n^3^ mv» 



HEBREW TRANSLATION 249 

ntpyi .nyi» hnx nna hx jnan b$ ruv *aa w in cnin w 

•n»n ^aad Nan ipk» vby naai n5>iyi> nn«i naani? ano nnx 20 

pnpi> map p fcas kw n?ai> aits* "p nnx .amn ai*a ibwi n« jsnpi 

nw join p && ,xoa^ mip nuo nayp a^avn .aPK 

aval ii vi>y did'' *ai " : amap mm ,nn paaap *a!> /vw nvni? 

nw "nia^ "oi" man naia ".ii w na ^ nnm ii jnan npyi ii •own 



17 a 

^sn nw in pv rvn kw nya axna nisi .~6m n^ nw aipoa -run 
y o^D nx^o inyj» nanp pai :w nw nw pa ,ynaa noi ana aia 
nianb asna ynaa non i>yi vby n*an i?a:c niani> ni^ »ai " : n»KP i»a 
na *oa.-6 nana auK.n na ^a»*i ynaa" myi ".p^iaa icy nop 
".ana nr axna a« n? ynaa 61s |rpv n www i nan awn 5 
a*anv is inx ,n»n j» Naaap nn« wa^n ova— "imna ava i&wn n^i" 
"♦ii pn nva ia Konn* «m " : sins^ i»a /nan na«» T3B>a aai ^^^a vi?y nirni? 
n^ai Ta^ai n^pa mo rrn nspNa nsoa nrfan" : Ionian iidni 
an ava ia vnmnp aoao na nbs a«i na vnuanp ^aai ••yapa 
mi?n in nna nw )b m ymvai> nr pa no pana n £ dk «a*py n 10 
".ras> anyo rvn p ax k^k vnmnp nx «*a» irx inniuna n>i^n innna ynisai wa 
^n-ina^ mnna ns Dnn«» aiD Di"»a ik nD^a nvrh 1^ ^a^n av bn axi 
pao n^y ^8yn ww ^ya^a n^n ^ pN wzvn msm ava innnta nva " : nox^ 10a 
n^n "6 px unb 1 6i5> o^n pao ni?^a ava n^k ^ pt< wnbr 6ii? 6^n 
nn^n nox p^o wni'a^ 61^ b^n pjo nnnta nn^n n«DO nn^n 15 
".a* n^ n5)ia *ia nnxi «*an axi ^ao ia nnxi n^» nxr^a nxoo 
niNon nib b*i ; nvn^ an» nt^a nnai? iTa nnnan— " ai n "-n^ k^ ia^^n ani " 
a^ani? i^y nam^ maia — ." ^am " ,mn nsai? xiaoa niob^a inKasy 
|nan bx ]&yw ny ;nxan ha^a a^n Nin^ nofe" :n»N^ 10a y io^ya 
waai> Nan^ m:ia — "paan ^>y xan n^KD" 'Myio i?nx nna ^x 20 



250 HEFES B. YASLIAH S BOOK OF PRECEPTS 

WN3 *3i tdin napn nry^N n " : ™kb> 102 .no nNDDo wia nnra ab^ 
waa nyron dk n»i i"p onn abm pn p iD*y -\yw maa "pvp nr Ktan t^aa 

ram bp nnaa -p* I*n p 

5b> nmo nan acta T»?aa 61s* b«y»B* n 121 ba \d iK>aa nyrob 
wan na cnpi" ".Dm»b nidbw in by aon nc^D vby naai 

17 b 

dve nvnb nans nra ^ nbnn — "nra n^ ns «b nnm «wn Dva. 

dv» niarab b^nn^c nnob ia&WDa" :n»KP 10a /ya^n dvh ,-i»iba /inbann 

own" :ntMW i»a ^im wd nsca my dk — "iba 11 awx-in Dnavn" ",nbw 

nao nna wn i»n dke> paa ban nx nniD owna ib tw *o ai iba* nwKin 

D^iK'Nin D^m 06 »bn ban nx'nniD nna nDn hxd ovn NDtaa dv 5 

;innna» nay^ d^dm r\n&) vb jaan jd «svn im baa dxi "ji iba^ 

♦tilbjb JVGPJbnn niXJbn .Ktav n»a nana*? i»a npb* baa 

nna bs D^n nabo Dvn toanb nwa nra *o* wfe^ nna ba 

nbiyb D^»n ma^ p E>aa ; jm ,|N* E>b&J> nyio b.nx 

boi ^ob^n natb D^n bw nbiyb n»^n nnat? na naoai 10 

Dnnaai t»pa dti^d hivd wn Dai pea nibibn nreo nibn ,nrc» 

bwi nxi .mbiy nw inxon nx rwi ^ ^aab ania anp^ [nam .D.TODai 

iaDa nxi mnao na nw na nns* .nreon bo bv "b wbv nar rw 

la^m inph i^sn ny^ hn iyiD bnx nna bvN T»n nbai .anx ncrK 

;» nfen snrn dn }nan npbi .DSDbswi nnr nnn n^K ^«n bv 15 

nW nnx nnan *aa by anis jnan ib^ n^D -»p*pni nv» nbm b»«n 

nawnn nrn oy |nab ^np vm * **sb nai^n onis ^m ^vv nx 

Drn Tttn min nsr " : nina^ 10a ,|« inan nn^ nnNi /"icnnn pi^ 

ai ^ ^ab anpm ai nivtt bDi ai "b lamp ns anpm 31 mbn 

naian [nan anx qwi ai [nan npbi 3i nna nnan nbai ai n^ b^n nw 20 

pivp jot nrab ww ••» noib nxn "nra ^> nsbo Dvn" i^iana u ,ii b 

is* nnna pnpb abiv "ina nnsi D" 1 ^ nna nnx " : n:os^ ioa y abiy nna ab 



HEBREW TRANSLATION 25 1 

18 a 

•mos ah nw ^ nsta ovn 6i5> 65>n nsoa pip *|s 
*oa.n5> ttanw? D*p*pnm ni^nm 'Mninn^ p s dd £ ^^ ^a s^s 
nnwni ".n^y ns?y nisa pip rrwn mm ni^n " : inosE> isa /ot npy ;n 
nrp na pcsa DTn^on t. nna S>id*» pd io ^pni " : n»K&> i»a ,5>uy wa 
poa it 5>y nnsi ir i>y nns fnui lyavsa S>aiD n&yiy sin n*psa p«y 5 
aya nyE>n ^>s p-anop inos — " psn i?y jn^i nw nyt? ns nph " 'Va 
amnn ns tau na nnsi s^n " : in»sa> i»a ^sn ^y t6k>di nfcj>an aano 
nnn nnn n^ dsi rr»hy fe nnn ns ntaoi nu csn ny£> S>y firm 
".vnnn nw nnro n^tan nnr nnn nE>s snp rb« f? 3d aon s^ nson hv 
ioa ,1x1 nv b »afa yjyj^ irwa — " « ■uai? naun |nan ens *pm " 10 
6s" :itn myi ".nnm nsrsi spin n&s>s it? nno n^y» s^aoi t^" :n»KP 
nmoi n^yoi ib> mnnnp *dS> suoi n/h» prn* n 6s sas na n«n n 
n 6s napiy nn son n 6s "on *jn» sanyoa sin 1^ pnsni D"wnt? *e6 
na nmoi r&y» niyn nmn n*yi> na s-qdi i^id wan na w 
nnroa * *aai> " : nost? ioa ,nnno iw — " fo "oai? " ".dti D-^ta nvyi> 15 
".ainan "■£ tana'w ny nnriaa sin nn * •oa^ sj^ DipD i>aa^ 
♦ n^J^n K7 JTOft VnW .rbvtb nattP nimn pan bw imsa d^j 
nin^i t^a^ pai rb pa |a:n ••ajyo nnn bsi? nnji? ii? nios ♦Jpllb n^l^^n 
pn l^nn bsi? mi ^••Dyi na^i p bi /wi p s paa ^no n^y:n nan 
ii nn^ sb^ ••a n^s is ^s ni?s 6si i>sn^ ^a ^s nan " : aina % ^ iDa 20 
noan pjdu n^ni? D-ajy vnanh "ji 5 ^ b ii tp natjn "n 
".D^a^ i?a x^ani? d'ot noan ns s^ani? n^n^" :inos^ 10a |san jo 

18 b 

jaan wd ^y mn^a bai3 |a^ di^d ,nnai jsa nta pa bna.n ^1 

njn ^n:» nya^i" :aina^ >»a y nn ^y Da ^a 11 nnai y Dni?ir bv s^i 

s^ sdhd np^s n^r Dna saa an 6s " : Ionian now ".f a yi nop 

H T 



252 HEFES B. YASLIAH S BOOK OF PRECEPTS 

wk v^yi Mr\b)nb vb jq£> miva pw di^d " pn faao " n»Ki ".a-ip^ 

rwx py ^y bx pyan yaai ninya nnios caw -man by d^idk 5 

Tanai ninya pnni» nn£D£i D*aaa» pai^ni D^yn" jroN? 10a ^niDK 

nbym d^mti na £pb>» |* ">^n nn^ dm ".mpaa p-now Twai 

nnna tuna an d s pj \n nwan nt^y nry^K n ok" :tom«p iaa ^mp^ni? D"an* 

"W nna irva w» xriNpDiD t^on Nnanvn pom NnspoiD con 

min" 1 an oxn noan w nna^ p*> n^an n*tt dtioi oxd mn noan 10 

nn^ nw n^an na pa wp pan* i^n moia nyana ^nidc dk 

tnpri? oaaai p 11 n^yan nw oaaai nnv *6 p* n s yun 

an^ dtid wo nxw di n^yani? pais Mam D»n»i nrv» a^n 

Tfa ni>n Nnxnvn ^icn a" 1 k^ no m^aa bz by) «ap ^nxi nedd 

Tnb pw n^yai nna r6ni? |»^ rvyan n^n na&ya ii>Daap ynnnai 15 

pnn ltaaap y-iivob pw n*»yan ynrco 

S>a naen pnn natya n s yana man ns ptaia ppmn !>a nx^i 

aa^ mi nn^ nrani? nsyana D^aiaen bi -mw nsyana ppwon 

xnw^M wwb l^aM nn«i> nn^ we ptau n^an ^ warn 

ai> ^n naini? paniai onn ^ ^a Mao nvi warn n^ xp n5> 20 

*vd np xb Nnsa^an n^yan din mw ni nran |D d^d 

n^yan dik war i Nine? b r\2)nb pania d^d noa fid^m 

".pin rrtam wnriDia nipo mswi n^ Np xi? Nnw^aia 



19 a 

unjraa> di^d ^nix nvp: wraw ^anK n^xn n^^yn ^ oniKarn 

now .nrij in^^ naon y nniy^n noi^ »Jin /invpn msnn nvnfA 

n^yn byi iovy yea pn by a«n" itempb naoin nanai nrn pjya 

^n «an no«" u ,pvy »3aa parn ^ pvy ^aa owinrt i?yi |»vy ^sa 

r\p\b an pM |sjo nK>y s n^K bo di^di ;^nn di^d dtis? npii? |snn 5 

i^« 5>a m^Di 3T Qi^DV|^in d^» ^^ npii? an ;v-in o-n^ 



HEBREW TRANSLATION 253 

w i>a&op ny a"n w^ 6w nnry p nryi's i" jmjn ",pvj jaaD i-w 
:riDRP ioa payn ~\)r\2V pynan Kin ami ,riB^pn Kin pnnn ".pn pasnn 
ttnwan i^k pa?m pawnn i^k pannn pam jn iS>ki pMnnn jn i^k" 
■warn air }wnn nona bw ana njjon k$>p na »ik w n min* n nn 10 
rw dk^> -ip^ya Dya in^ mp»" jD'aay mt5>D nmn mow "3iaay 
♦tfftb JTJS?n niXJbn "^dk p Dya jna b»i D"Da D^aay 
: ainap i»a ^nhai? Kin inxi miTO nya iK>Kn nys? hk ni>a^> to5> ii> iidk 
DriD" :n»N^iDa ,dv d^po nina wk topi jon? vi»k Ionian! ",ai n?a to *»•» 5>a" 
pnD 'i^bn naap nnK to wn ni>na nnK to wi ncK dv n^^ niTO 15 
to ^m nnK on to "onn dv D^ta to oi?iyn sjid nyi 
d^b> TO '■ann nw to n? nn nvnrai nnK to win nnK jwi 
-idk dki ".nw pnna pkp dv nnK! D^ta to nnK nypi dv 
n*ana -isDEa ik nwi nys? nao»a viito '•id 1 naDD ^nct? nn" trnaa 
TO win" :n»KB> i»a ,i*n ^ i>a to nvni? "p¥ "nayni ^inn 20 

n^Di D^iy to nr nn dm hnai pan nayai »b>k-i -wa 

bJ? TO nvni? a s n rwn ni^ naDEa "idk dki "♦dv d"b&b6 nnK 

niTO nai» nat^n rn»* pa»a to win" jvidkp i»a ,dv d^p naDo dv 

oa *pDini> D^n^i ".no o^^n^ jvai n^n n^yo nlin' 1 n dn* na^n niD^ pa»a 



19 b 

dni "♦i^xn ^y lay «i? nyn " pay i?x *wn nx Dna Dn^c^ a^an nn^ 

*iaa px y nprna laDao^ ik wnn Dip^n ns ?]an^ di^d ^ny^ n^p» ^aa 

xm^ b 5]oaD^ ix nyna pai ana pa n^;^ pa nna" :tom«p wa y a^a 

fin 11 xi? »in ^y»^ "i pniD n^ i?3N fioaDDi pjain n s ra a^n 

•6 nniD D^y TO .Tn dni "nyvm n« nn^» km^ '•aaa ntDnxa 5 

"T'ta " :n^N^ i^a pnp^ pnp naa nnh vby Taanra nyty nx bpnb 

nnaa nnxna dki ".ninna vbv wo) nyna ^p?a nysy Taan D^iy 

-a ijy p|m /rnnta ova «s«i ny^ ^a dn n^a!? ^n^ .indd nsnv 

T 2, 



254 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

mn^ra nrcra vhwi man -ids: " : iiraa^ iraa ,innnj s ra* is^d n!j p^ye* 

n^i? nwra onra owa nrom Dmrai> K»&i>rai nWoi |« 10 

b& mnn^ lays? jom jrai ".nrara no 5>y arara^i nivra nn^n 

pw dv d^b* n^k mniD na*K nr&inm " : nraKB* idd ,d^ d^p 

jrar urari? nwa " d^dm mbn iy " pjyi ".?aip n^y pa^n 

dm ; iw b«n nw Dn:ia " ib>ki iy£> jna h: " nni .ctay in: t6 awp 

ibwi by vnta in ■•a" miaae* iraa ,nnn:n w m^a a^n nip nm 15 

»a ^y *jn y vby nnn:n s avna tew *oi ".iy£> "6 pro? pai iy^ )b ww pa 

D"S>».ib* inKE y in: niM^ a^n ,nDiriD Dnjiaty d^d KDa£> 

irawn nnn:a nnn: "ua b" :n»KP ids /inn: p^y vao mvw 

nnj n? nn nnai nn: pna in: .ik: NiTn in: nr nn in: n.tk 

in: nr nn yia nW ^y "onn Wao ^nn ^d^do ynn .id win 20 

rrai dm ".in: ww rbix rbnm m: 6in iw i Dnava *6y nn 

/run ••aina an m< nxm npraii? ronn iaii> npia-n 

na'a raw ^m rrai oniDN Dn: s a «w»a raw we* rra " : n^p iraa 

Njpnj» ?]dv ai ^n nnn:i pwa n^a ••ram *an" " # pnnw j^wa 



20 a 

A hdk »iaa& jvb^bti nwan ".wwans Km» 

ii> mira ",ih y *6 nnn *tf S>a " : ama£> iraa ,nra db> rw Dipraa D:ani> m:i> 

b)H jna" :n»Kty ioa /ii3p^ ii? iniD^ ins* px^a mro hd nmpa poynni? mjf? 

ni^D no inxoi inn pai?n» vn fn^nianpi? pNDra^ra \m in^i 

TTJ «^d s D1K r5ani in: ndd* i'si hia jna ndd> din iry^N i 5 

s^ara uw hia jna Nraa , » itv^n 1 \nb rax ^u jna ndd* 5>ni 

ii? iidn inNDD by pip wara nvib* in: ^d 1 * 5>ni inNDB i?y jaip 

n&Mip inr^npe* |na xdd s ^ni sw ntrnp wienipw in: ndd> 

pinxi niip nnaip ^ pnb* b ,iivd nn Kin hpk" :n»Ni ".obiy 

iiDsn oa PjDin^ n^a ny:i? iidn.i S?ni ".nixo nra «in nr p« ins p:iy 10 



HEBREW TRANSLATION 255 

non p pbn *i* bv dji kolti ; nbyoi D^io:m won ibpssw io*n ny:6 

Tun nixoo i^k by" : mbin ntn pjyi nox&> 103 ,nbyoi nna myw 

2p-i inn Nibo byi bw ma by) non p nna by) non by nb:o 

on^v ww *nn p -dw byi non p -u*k byi n^^n by) nyivn by) 

by) |ne>o by) \y:n by) an ib n?n ^vi nio*y np nm by) w\z n^n 15 

p iWn nivon nxn: nrn noaon nxi ".mwa n^y byi }bns 

npi )b ww no xm nptf pan un" :"2pnn' ; msm now ."ot nytrnn -iaon 

no Nin nr d^3n ^ nsxn *m by b>^ b&y jnta nny nnp^ no 

sw bp inxn widm nap: api ■£ pap no «in nrw 2pn ib sw 

n^n npn p« abiy on 3pn ib p«B> no Nin nr D'onx b&> nasi by 20 

pin nooo noap ba un" :nosi "movyn pi CTjn pi n^an p ann 

nivoi ",nob ban pun ny^ni piavm "wn pi n^n p 

iy TM ba" :w*non nm km nrb nrann .nrn prn nun row Ton 

n^i mn^o tw snpon n"a mn vbw 
♦nbyob naw nison ^c bt? mi&a obco "-w:j wk tnpon 25 



20 b 

♦n&yy ma b6g? ^ron pSnn 

n*io " : mnsp 103 .mi ntc dW nam Tiun ♦^ftfc rttlfcWin ni¥£n 
/thb> no nityyb mrb ny-ow rwiy "nw" nbon "ji yi no^n yr&w 
nbyn vtq b*b> iyw3 mms m^yi? imr^ o^n pi n^^ no mttm 
niN33 noNi u ^iw» P^ rpni? nimw it nn n^yi " : no^^ 103 .nni^ 5 
K^ipm D^onm pany ^n Tn!?N s ^ m: nr mi: -\mz " : nrn pjyn 
".npns ir T»an non pnni unpn it mm -ie^n nm: it nmj 
♦1^/b n^B^n niX&n .pwcin naon nr i^sa nn^i 

W> mvo i^a: i?y no^ no&6 nyin^ yn^j in s ^ -n: m:c ^n 
w ^b m: it "3 i^n" :am^^ iod y vao nvim i>33 ne^ *6k ;i3i i?n> 10 
inN dvi nasy ii ; n^« hm t6v ^ by 5|« m: na nbwb n^n nyi nn ",ii K'n 



256 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

nn d«i ,vby bn nmn ps nyn in w&o t\m no yT ^ dni ,tw nyn 

nn m*k ,nyn nn sw *a i?y *|tc ,nns dvi rw ,nn&?y dwo nma vnw naDo 

on m® niwv vbw p m^ nyn nn dn 5>na .iovi> ta* dk dj inn:n 

di^ b ps»" :n»tfi ,tw no nmb n* 1 bvb c^i ,nyn -in nm ,ni>yoi nns 15 

p " : noss? 103 /ma ns nW nn "^ayiN xb) ib *mw s on apioi runan 

nns* on n^ a* p ppnn: inn: nns on n:B> n* 

*a ^y p]N nrn fo?n nmp nn^y ^i>&> 5>n ppmm pov inn: 

pNi pnn: pnnj px p^npn s o db6i p-pu na db6 pK pynv powp 

ni&6 pirn* pN pas pnowp *a 5>y pjk nrn jom nns5? enpn |B»npn 20 

Tin ^n" mnm ",$npn j&ynpni nnn^ jnnn: ptsnpn s o nwb) pTn ^o 

Yamh ,onta D£> vta *pvi> t*w> ,Pi»i "wna fin 11 tuhb> nrma "*5> nu 

dk ba« ;n^SN in^ p:yn nwa spim ;wn i?y Yun nn dk •wnn ns 

ni^w nnnn inn: ns Toons? ns " : noNE> ion /i^y in nn:n p« ^as nn ai> 



21 a 

i^k ronm m: ns cnaoni ".in: wk ikS? dki nn^ nr nn 1^ 

pnn pnpi> on:n i^\x nn o:ip n:ip DJip noisn " : inos*^ ion ,nn:n a^cy 

".nnn:i> pwa i^k nn nnai nn: pn: nnni> pwa i^s* nn ppn "inn 

; m: riN m^ nn wk y n«rn nronn i?« ion nronn nnn dni 

"^n 6in ^'•n n^m pniD« p^irn ^i^n oin* '•sotr n^n " : ncssy ion 5 

mo-jpo ?]dv nn wi D^i:^n ^i^n '•cxn ^nn pnnio p^irn 

N^pnn «cato pjdv nn ^rn nnnn n^u N n «wa WD'opB N:n s :po 

".wnrao wnnao x:pn:o ?idv nn ^rn nnvn n^irn "wn N^ann ^nnn 

^n nyin^n D^i^n «wa " : nox^ ion /p nnnnn niym^n d:i 

n^n yot^o Dicna p ^sinc bxp\pw ^snm^ ^Nini^ s Ow\n 10 

nb xpw$ ttbz os s^ snn^ bxxDW on* bxpip^ i'Nnin^ i?smn^ 

is nnn ni^y ^ni? nym^ni ".nib os s^ sosnp ota bs 

nnn^ npip^ sninc " : nostr ion .nyinr wn D s w nnnn b« ronm inisryi? 



HEBREW TRANSLATION 257 

-nun bv o^n niyupm o^Tum ".njnntyi? d«to i^k vin nmm 

".d s, ik> inh rs KiT» ny" miDNP ran ^ruini? niCNno d^e.xo pn xnswro 15 

nm nipy» y:Dni?i ,p&an nx nvyi? minn^n nyne> — "ispsj ^y noa idn^" 

am np&s " : ncKP ran /pi>y er»T.DKn onm nr *t bv tw «i>i /ini^ nnw 

vbw *by nn wbs in nnv ova tnpsn rvn nnn^ avn noa 

nianai nta: b*6 ynpj h^" :wi ".p mn&6 vhw i&2 bzvh 

10*6 ib)b ihbn ntyy y»a» xvvn i>nn vbv ^n amp dwti d^p^i 20 

niDNi ".moan nx Tnn5> vb\ nnra nna -nD&6 waa bv now 

now uw now Kin wea i?y" :n»NB> ran /i^y nw ran anna i>y mb 

yimv 5>y inipi>ni> D^nns /in^yi? n^ax w nn b yn£>: dni ".anna b 

21 b 

rwhw f^ n^ njnnp ynsw pnv i dk " : n»KB> ran ^nwi? rr ^i? pxp -inn bv 

xb) ,ib p^d Nin^ ai&jra *jii?a nnn b^ n^ nn: ato ",nn^ jb»i inis ppfe ara* 

^vnn^ ayra W i>vn wip " : next? inn ,^n rrw ;& ^yra ata ,£ pnm n\n 

nnb nana «h nainn nnin J?b na 1 - nam &6m ii? n»« n^ yn 

".b^snn Son n*&ra n n*nm n\n npy» aten bn x^x nnin 5 

n^yn a:i n nni? £ -hdk ^m? ran ivnn niT n{>b> tu axi 

6am tn» n nnn n"i>yn nnra nun p won" jnoNB' i»a ^^y n^x 

n^ Ti3 n«i ".nun nniD n^yn p mun nu fen n^y 6in 

nm:n" :nD«^ ion .Dunpni binnni nnnn D3 tidn n^n ^n«» 

nnnm njpm a^nm ^xnn mow nt^n ^d bn tidn n^nn p 10 

xbv nnj ow ".b^aani D^nn nnioi niaiyn tidni D^nnp jnsr "oso 

dn» bx /ihf "i^n niDN /fer bb inn^non pn «h ^s ^n«* 

tidn ir« ^ten nnnn nn^xn nrn N^im :b* bn mox " y nbw no" -idk 

niDN "nfe^ no b" nst* dk i»nN .n ^ n^on n^n 

n\n nrn ^«n^ nwn ,121 bn nrn ^^n noa: i^n^n^ oyom ,n s fe bn 15 

*hfn p hnwn " : nox^ ids ;nn:n iD^y bv ^ovb nxn Ninjy nnnn nnnn ^dh^d 

-iiDK pN 



258 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

rrtan p \*)b)tn bn niDK nym w *b* fnw n in -ibu ^ ^sa n^k 

k^" )>13H ",pn^»n 5>aa -noa d^d W n^o n ^ rvtan |» n^n tidk p« 

on won jora nesae nDa ny nma n&yi> T*"^ Dnaia " nan iw 

Die invy k5>k> na mieyh nnpnb 71? mm dhd dni ; |d? ii> yap 20 

p Da ^ " nm bw *b " payi ♦pe*on -idd3 nt lanxa nasi .mvyo 

e»k 5>an ,Dan i^vya Nine *a i?y fjm /ma -i£>rfe miai? niDKi ; man 

-is* xi? Dan nw nn pinn man ney> ^e nm iw ^ " : nose wa /ana'' nn« 



32 a 

*6 ib)b ibbn wyb i& xb nnn^ nao dk |nia pnm i»syi> 

my n»w ".ii> piw» onnx b« 5>rv» law Kin" :niyi ".nm irv 

"ney> vbo *wn baa" mmi ",dw ^an Stvd i?nx Iwd wk mm" 

♦inieyi? neaxi im^a mai? nmo dk /ma nieyi? aw Dnaia 

.dwb ne»n jni ,rvnaia pwi nrunn D^an ••ma ♦'ODD WW Plftlbn 5 

.nonsnae mya .n^ea &6ei nnaa *6e .Tax nun mya 

.rrarui na»ta .r£yai> noasp nex 

rvaa idk moa ik ma nmae new 5>a ,jno rurawm 

5>ae toe /6 ennni yzoe n*3&o y rnya nmya tok 

t-. : ' * 

dk i>aa .iDip' 1 neaa i?y nnDxei nmae nnoxi mma 10 

*i i»ip» k5> nnDNi rmna i>a .pit ly^e ova nniK wan 

ton y»ei ai i> ma mn *a nm\" inin^e 10a y nnw nns K»an »a ,ni? nl?D^ 

ma mai> myai? nniDe |»rni ".ai nw nux N^an cw ai ina ns< 

nvi nae mey dw sin y ni?ae pnaa n5? dk Da inv^ nn^n N^ne 

•ney nm .Das in nna rfaen pxe ini>3i .n^yoi nnx 15 

rb )ttbn dni 4 dv nma ps hd»i mey 

; rwy D^nen naen bn ni?3e m^ tin pnni? o^ns /imai y nae nn^y s ney 

;nrn nxn dk .nma n^3« "id^ D^ei torn n^e r^n dk 

y nb ennn dw ,miyn Dipm nmne nrw ^ne n^an^a «pm 



HEBREW TRANSLATION 259 

.mp* vb nTH ,r&p r\yn rbyi nmn dki ,mrw dip 11 20 
n^ n:yap ^yDi inx nvi n:&> mpy dtik> r6 ixta&s> nyn rrn 
n^y nnvnn /mix o*pn n!> 'p'-ah ,*win yon rma n» m&6 ny-p 
hddi rwK> mwy tot nm .rrr ^i? b» dn nn^ n» iwyb 



1% b 
inow? i»a y n^y rbr\ nn: nmn p« y nnn: *» n^ nyw nnEK^ 
dw n:p nn&yy otib> nn ppua nm: nn« dvi iw ^ m" 
im: nna dvt n:s? n* p n~OT dte> ^ ?\>i)2) )wp nnu nnK 
pri? nnip n-OT b6p ^ pproi pdv m nnK nn n:p a' \v~m 
nnnnj p« psynpn *» db£i pm: "■» n^ pg pynv next? ♦a ^y *|« ntn 5 
p« p« i-iong? *a ^y pjk nrn porn intf tsnpn ftnpn pal am: 
".anpn f^ipni Dm: fnm: ptnpn '•o D^h pTi: ^ wish ]WV 
\wp nm: nnx nvi rut? n* nn " wnm nans? pi»i nvw jvai 
nw *a n^iD y pao nnn pan cn^y ibd5> tw Dnm an "a* ^ ppToi 
Q^sno " n^n own nw n^k nn:ai> nny: pi p« " lnmn iwi»p ■vsrnp ownn 10 
nntyy dti&m rutwi i^di npnnn s di ,n*OT own rwn |o wn ■•vnn i?« 
>:pn win /run <»h n-n: no db6 nmK d^nw pp*nn >sra : D^aiK ^p i?y 
nrros pjo /maun u»*d nm nnw n^nm nrn nnn ^y nma d^nw 
n^DK nrn nw p h 2 y nny^ w mnan b^ .nnyn nipDn nnw nny^ 
n^n nny^ '•n^ nxun^ npi^n" :n?DN^ 1^3 /^m m£>y ^n^y jnTTi^^ nny:n 15 

y nnyc ti^ ntvnn vb ?iy dn ^n ,nrn nxn ^ n^nN^ »s by *\x jnwyb n^ax dk 

i^d feo" i^nni n^si .nntry own rwn i^Dn nm: isni? mttb "iniD 

^"> i^n brra npwn nmy naa ^d^i i?nn n:a ncxn rbin 

nm: nanm .tt ^yoni nnN»xo3 ^ar nu« mi ini Dmy:n 20 

nixnp: nny:ni u ,ni^i nn nux^ pN nn:n^ |dd fe^ 

: noNB' im y nnyn oipM nny^ s nc is^n^ ny nh:^ d^d mpi:>n p d: 

^1 ".n:nn nao wn nxn" :nicN iiyi ",m:n hn»d» nnx dv nn npi^n" 



260 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

; nn^y dwpi napn nnN on !?ni»e* Taw D'snnn i-w % n Dnnm 

niNni .mamta* unsn nmnaB* rrair6 P'zov m *oai> m»Nfc' nai 

/lip ntmpn nwoa 021 nwn mxoa noNm man 

N^N "IDS* pN 1DN H1DN1" J UTlim n»Nl ,JfW*3 tn3fl p« 

ym£>i" M31 "♦nyine>n ntya: i?y ids* mDK in din sin pi nyw 5 

— "r6 spnnm" "♦snnn nx n"w&" mow? i»a ,»nnn nN dwxid "mar* 

,nnnN nrvn rnn:.T nc>n dni .inn nnw injn nN yTB* *a by *in 

loa /6 ynw }»;a mix nani? rra ni^nn /inn itb* ii? nnnn -p nnxi 

mm* n? nn wn nw mi ninD n^Ni inn nm: en^ " : n»N^ 

,nnN nyK* ni? K*nnn dni "♦•"£ pinnm NiW ny ni> p»nnm 5^ na'i 10 

b icpi " : n»NB* iron ,p ni^yi? ii? niDN /inyns mmi? ii> hn-o in nnNi ,ni> rnmn in 

no nam n.t ^n yroi^ nam nrni D"pi m*u dnb> ai noN i?m rima 

D"p£ ^n nD law *in in na* nW ny nmj 5>n i»pi n^po *on 

t:d nip* 61^ r^>n d^p^d *|N in d^p n^ ny iTth nN nam 

r6 ncsnn dni ' : .nani? w^ wn nnN ny^ D^p dnk> nn: Sw nmnn 15 

inn ,p nwi? £ nnin /inyn nN mwb 1? nNn: "in nnNi /iniN D^p in nn: m^yi? 

ma ww b Nnn DNn ymc> Nn Nin no nnN nnn -n^ nairni D"p nnn ^yn " j i-idnc 

nun ,nnN nyw jot r6 nann dni ".n^n wn nnN nnn i^ax m nns % 

dsi jN^n nys? nnxi? '•n^ n s ao ^jni ny^ '•a^ d^p *oy " : i-)dng? i»n .dv 

nn ny^ c< 5i iyD^ ova nniN n'DN N^n dni" n:im ".nbiyb wb o^p n^ 20 

nnyc mip nyvw ycc in 1^ nam qni j nnnjcr ii> nain^ in* ym^K* nvn 

D^nn: nnan " : noNB* iron ,nTu dip* .ovn nny^ *nnN ny D'nnni # dw 

l^nnc^ ny nn&'ni nnc* >Wn nan nnc^ •Wn nnn: ivma dim b 

nan^ bw pN nan n^i nn^n dnb* l^nn n^c ny nao nn^n oy nnn: 



HEBREW TRANSLATION 261 

nyo 61 k pvd^ n na nry^K ii nmn' na w n DV.n ^>a Dnn: man K':n 

— nonam ".aim miKa na^n pK ni> i 6k na p py»p n 6k ny5> 

k!> nnDKi nm: /6 n:w ik jjdb>b> ova DinK.n nniK K>:n dk 

yo^i ii 5i wb n»nn vn dki" ;aina^ ma ,n^y i»ip' /£ pnnn dki ,wip» 

/iDinK km nKTn npKnp n'Knm ",5i <k yi»«y dvq dki 31 n^K 5 

nn3ia Kwa nD:a dki ",n^nx it b»k5> nwi vn dki" :Dnnan /ikmm k!> 

nsm ,Dnani? ii? niDK&?> Dnn:n jo Kim ,ny* woe 1^ tw nn: rvkft 

103 ,nnama hk k^> /uoanp span dk ni> in 11 ,r» b^wz nniK &n:6 

nnn:i" man n:iai ".nainaa k!?b> K^n Dnn: mi?y ik*e:i dhd no:a" :n»«p 

k^i iDpin xbw Dm: iT»^y nnn:i " : n»KB> ma ,Dpm k^i nam k^ nn: " mi?y 10 

T'Tw ba 'man naa -:k" :ii> K^3n^ nya m^ai? noii? i?yai> nnmi ".nam 

k^ ny ban pi " : ncm ma ,— Dnan^> nnmp onn:a amoK onnnro — " nm:^ 

pnam }n nn m^ni* *D:an k!>b> ny nnn:K> Dnn: b ni> 6ik mi^ni? o:an 

aKn y DiT3^ ,nn3aK> Dmp /iDinK Kwa n.nna dki ".nani? i?ia' pK inissni? D:an^ai> 

nan k^i aKn nan nnn: pn'ao ni>jni maK nenKion nny: " : iiion^ ma y miK na' ^>yam 15 

nnK ma nn: nani? aK^ niDKi ".ibid i:'k aKn nan k^i i>yan nan 5>yan 

naD aK.n pKi n:aa na» ^yan^ aK.n na» S?yan na na' " : in^K^ ma ,n-»3a^ 

31 yon " mnpK> nnan$> d'ib> i^n D'nann — " 31 k yo^ avn 31 jvik jjidbm " ".naaa 

nnK ii:n hk nn^y dk ni? n^D^ in:ia — "ni? n^D' ty " ,niB> DniKa d:i " y ii k K^m 

nanv^ p3D nnno nn^yi na^ni rb tem nnn:^ nn " : n^K^ i»a nam unc? nyn-^ 20 

nam nnn: nana nKi^n pm ".ni? n^D' h 6ii> 6^n nn^D 

31 nUK yoeyi 31 nnn3 nt^K ira dki" jamais i»a .noinKn pna 

ma iriK>K nn: nao S>jnnB> " 31 nDK nyiatr bi nn: b " man n:iai u .ii na' nan dki 

"\i: bs " mam .onp^ nm i:narn^ mai y nK^:^ Dmp nn:ia nonK bw &~m na'^ 

,?li3n n:y ik ^a: '133; ona n^ nn*w ^k D'min " 31 nDK nyias^ bi 25 
nam ii? yp^n k^i D&ypnn k^i pnnoi? o:an k^ p:a y nnKa d.t:^ ik 



262 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

24 a 

w Dnanya ww onai ,ma M?rai ,inia nisn n^i nnai i&a 5>aKn k^i 

&>aa OT jna sw om: nab kiw ama i^m " : n»M? i»a /pan lay in £>aa 

onai k^k s i> px " : n»M ".appna xi? dm wpnK dk pnia ^ dk fmx dk 

ie>n % o^pnn p6n 6ii> tbn ?m r&J? law nnai &>aa *wy jna tw 

£>aa *wy 12 &w b " : niEix Knaoinm ".in^ b*n pa hpd n« " nw 5 

napi> wa tyaa w n pap in -id 11 anna pai> na^a pai rwd? wa pa 

*zb ^pax '•ah na« »ab djjid *jp naip nvi^a is* xb anna pai? wa -id 1 ' 

anna pais na-»ap ^aas -&rh bw pa "ppai> h^dd "sap »n« »ai>i t^« 

fi3^ law yao na" 1 *n&» ^ ce£>n *6n Btrpna k^pi i>in3K *6» 

nx -£ ynw *6p *^ai dn -j^ m« &6p own n^ ^ awoK n^ 10 

brv xb 5e> dwd la* eik J>Mtaa pi nnia i?y naiai ia,-6 -pi* pa nvnn 

,a^p nna /wita na^i» nna S>a«n ata .ma dm ",nai 

D^ax»n n« !>aNn k^ nna dk pi ; runs* na^D nna bzt6 i>amp *aac 

laiDn bits kS>k nxd* n5> Mnn pen dm .inso map^ bins? dicd /a^a i:dd*p 

ro nn ^y a^iyn nna Daip nica ^aa *wy ma ;n i^s" : ntaw i»a /tbtA mis ,M.in 15 

nani? bw wk *!>y n: man nna nins nance nna ni? wa* ^y ir nanon nna is* 

ban i6w nna dni 'Ma s nr nn i:je» n^n inDaia nnM n^ dk 

^ain^ di^d /iina D^pi? D»anx ;ay nMi ^nix Ij^njd ni?ya^ no n!?n nan 

px ninni? nana ^a^ aa^p" incNty tna y a^aj?i? onnion anai 5>a^ 

as ^n ^ya cm ".ns^aai nn^^ai tapb nianb nm ni?i^i iani? hm 20 

ii? yna "p inNi y v»ai in^N 11a nani? ii? Tnn ii3n> «sy yT n!? 

yi s sbi nma nnw yot^ dm ;^ yiiaty Dva nant' i?ia s y nrn nam 

:r«MW i^a ^ yijn D^a isnb ha^ /lain A yna -]a in«i y iia nrcy 

Dn^ao ww s as yi^ ia> on^ao ww yii" 1 s a\s ^ns ama ww s a« yiv" 

nna dm 'Ma s din D^m 1a" 1 nS? 6in tnd i na nrc yiv ^n fax 25 

y inN snap ni> Tnni y ^l> / d^' 1 pin i^oa onaino mi ^axn ah? 



HEBREW TRANSLATION 263 

24 b 

rrvu dki ".nnvpD ah onix -\& nan dki " : n»NP ma ^n: nx n? *r i?y nan 

.r£ "imo wn pon w ,dhd nn« ^a&6 ni? Tnm J>aKD wd w bmn ata 

n^y ddi« moat dn ,wn p»a Da dip s on» nnaa nnnj nx dv dki 

D^yi? n^ D^Kni> i>yan rb nan Dujyn j»i D s :xnn p nm: " : n»KB> i»a /into 

ta o^«nb n!>i D-a^yi? D^ajyi? «h D'oxni? rb o^p naira ii?a D^xni? «bi d'qjjA 5 

najy myi nnvw w mwi nn»« dx bnx nnx nn: xw fora w»k D"p 

owni* ni? noa nwrb ab) D^yi> D'ajyi? sin D'owii? ni? n*nm Dani> Wji 

mivb wiiyb xb) nvxrb ni>ya rb nan nwrb vb) &2iyb rpuvb xbi 

i»ip»a ovpn nvxrb t6) D s 3jyi> D s ajy^ «bi D"ONni> rb D^p D\3xni? «h 

nx-iEr e>w "ii>a nnm invpo nnw nnj" :inD« niyi MDipBa nanni 10 

,dv nn:n /6 nam /ina «*n itk> nnoi ;wk nnnii ,ma m: nsni> 

nvn dn pnn Mini ;nsn dk ,inPK tw nanh mrni> "pnsi 

n-n^ ni3D in^x nnn:" :inox^ 10a ,nnnwn nn\n inai ^nsw tu nani? 

pnpa nnn^ niao n^na nvu wk nnn^ nao ina nnnj ma 

D*a:yn \n nm: Dosyn jd niaD D^xnn jd nnn: nn:a nnn^ maoa pnpa nnn: 15 

/itw na^n Dva yvw dni "«na*i mm* n? nn D^ann |» nnn^ niaD 

nnj bvzb jna pcntw n,«D nuiB> pnp ctaa nnnj nani? *]nx 

ba« ^a!> nmw ron nann jd ^aN " : n^ ncx 1 ' ^^ ; i?inn nio^a 

naa "•:« " : n£K i^a Kin nn /iab nnnj nx na^ »jonai ".udd 

in^ nn^ nDx** n^ na^a onnj pn^D" :ino«^ ioa I'/pia mnan 20 

^as ^d rb nciN n^k ^.na ni? ncix^ inna »a^ i?Diao s a^ naiD na^a 

c Mab i?taa^ T»nvi pnv n dn i^nd 5>d3i S>d3 nnj nr nn m^ bn 

intyx niyia^ byan na> jna» o^on pa han ids5> wmani 

Dan pnv n dm" :n»Ni ,Dann na 1 * jna^ D^D.n pai nnnji 

*yb naiD din ^ya Dii?a xb) n^N «b Dan p^a noNty ^yai i?ya jr^a n^N^ 25 

nao Dan pao naD ba n^ naa^ bin *yb nt^ 6ik Dam *yb ^iao 

i?a — n^nai njo^Ni ".nvia i?ya pxi n s no Dan 



264 HEFES B. YASLIAH's BOOK OF PRECEPTS 

25 a 

vn dki ".ai npnai h^d^n Tiai" :ainap 10a ,n^y op* n&yaa bv mox wm 

:noKP 103 jnnDKi jnma b na dv^ P nu-n /iDaa naai ,^ya niinya 

nma ik na^K dki ".ppnwn p xh pwswn p npnai naota -nai" 

jotn nay^ mipi ,dv d*b6b> nayn? nnx^ ytj pith parown p 

ip* 1 nt?™ nao^K wi " : noap 10a /wu nani> ni>jn5> px /loaai nxco 5 

Tina nx^att> '•a i?y ^x nv n^p nnxi? .Tina *ann nnEx wxa n^y 

nnxi> nrai nra ton^ Tima n^>yai> nnsx dki " 4 nar6 5>ia^ wx dv d*b&b> 

nann ,ntnana ix ntanxna ia nn*6i ,ni?ya rb nam ,nrn dim p dv d*b6b> 

nnxi? m*w *ann nnoxi nb nam byin mcna *om nmj " : iiokp ioa /iDiy loipoa 

n rrvu naiD nt nn nv &wb& Tina nBnanap in n^nxna^ ^a i>y *)« dv d*b£b> 10 

nnx nyp novy nw6 nxw b 5>5>an nr nar6 ^a"» ia*x Dva ia ntsnanai ova 

rb lwa xi> baa /inoxi nnna nani? b'P nnx Da 1 * naotai? n\-i dxi ".na.-6 ha* la^x 

■li na* »in nry^x i poa* w pai nnx na* pa &a* nnroi^ " : n»«B> ioa pny w 

n?a n^m ".cob^ x3i nnx^> xi> oik xa^py n nwi> xh *inxi> dix jnsnn* 

ni^ra nnpy wy i£ian ^tan pbnn ^ lanixa D^a win* ia 15 

.nS>yoi> rorap 

rbi c*o nan£> rmira ma^a nana nwah p *&rmn ^on 
ni^o y^n bha n» x^oi ninn* niBna ♦'Tjaa jwtoi ^tr^ nana n*^ 

.UJBS n^l^xnn nixan .mpoi pr ba nianwn n^y 

,anyn iy xoti nvni? T»nv nixoton nvnm nionan nii?aaa yaa^ ^o 20 

n^aon nns Dnxooa vn'» nn^^i .inaai Nin xdd 1 ' jn'.x kwi dni 

N^ian 5?ai ai yaian ^a ixoun ntxh " : aina^ 10a pnyn ny Diaam 

".ai ^aa nx x^iani ai i^aa i?y *i^n ^ai ai nonan b^ ai Dn^aao 

n^K nann ^1 .D.ia yaian span noo^ nnaia y oo^aa nn "ai yaian b" vnam 

p pi?na yaiam a ,D s naa xodo yaian px" :nox^ ioai .nnaa paa ,vby 25 



HEBREW TRANSLATION 265 

25 b 

♦D^aaiN nwbw by tan ntaan bw pbnn) .n^iaD nmnn d^p tan in nnnn 

grainy vn on ,D.nn N^mni ^atani D'onpm D'mam niravyn Dnra p^ann 

myra pn /nmyn pi ,ni>na nmnn nb^ n^j Dnn yaian ,nB*n ta 

myi nonan myi inn bw ewn ta myi inn btn bw n^ni myi nnnn 

nny dni ; Dn^na d^-nobd tan mmy.m — n^sn nnn^ myi Wem myi nnyn 5 

nrnnnn" :n»NB' ids /nys? pm nny xbw pn kd^ Dnxn myi .DWDrara aa^a 

nranm myn 
DNDU NErai? panraro. D^atam D'onpni D^mam nira^ym Warn naipm 
myi ansn my ppnn pTiinw tai " : myi ".ni?na nN&ra vb bix pbia 
my inn bm bw nnxran my nn bw mm my sjk oik w n mss* ta mmn 
iW in* pny&> ,ta itSjkh nnn^ my /'tan myi n^nn rvn myi nianan 10 
wa myw n^n wn pimn ".onsn my?a pin Dmnra nnny nn fnn 
".ni>nan p nna " : inrox^ iran ,m yaian ns» ned'' nn .n^yci wa mrara nina 
mravyi nt^n in tw ni>yrai mrara nina imyw nnn ^tan \>bnn 
D^ma nr^n innan nnx" :inraNK> ion ,ia yaian na kelt nn .D^pnnra D^mai 
ninai nran jo mao nina i^ax nw nn!? pa annan" :myi ".niavyi 15 

ni?nan bi) ",|nNraran pN»ra» ppn p n^nyaD ninai ni?aan |ra mrara 

ann yaian na Dundee d^n y DKDraen Dnnxnra nnx 5>a in naiao p^n in 

D^n Dmunni? n^aNr^n in y Dmi> nn^n nS>n pwy D.ntyn 

on " : ton^ 10a ,nw ynnNi Dncy |m?n nai^xnn vnK* mcnb mir^n nn^ia 

pn^m pinm ••ypm nirn i>nN D^n"» pnddoi D^ni? pnddd n»n n^m man 20 

ninr^i? Q^in"* dm D^n* 1 pNoeo pw pni? pnddd ynr nns^i nbam 

ynnp N\n ncm n^n* psoooi pni? pxetDD im^ niD^i? mrnf>i 

vrnti* pan^ pn^ia din ^n^d: p pyro^ pn " : myi ",nyi? nyo nn^ian 

tan ntaan ns* Nf^ian^ nnam "21 nara. NK'un bi" vnnm ".ny^ nyo pnt^ia 

pm n^aan pn 1 ; la^n p*m nm n^n xbw pn fnnn pN ybyw D^nanm Nin kd& 25 

niN»t2Dn n^na.m "♦Dnan Nraura N^iant^ nnfe " : in£N la^nmn Dai «p^in nm nw 

m^ ^ pn 



266 HEFES B. YASLIAH S BOOK OF PRECEPTS 

26 a 

niie £3 /ined wd jna e^e pai nnnu •ocd inn e^e rb$ pai na 5>e pai 

i?y n^in bi" mam ".ai nonan W>" :mnan noNe i»a /inod nnma 

mapni ejipn paa in^ED ^y ni3i?mn niDnan 1^ "van 

ba fjipn nr raa bv l^n b " : n^Ne 1&3 ,D s »n aS>ai nnen *:nNi pNJon m!>ni 

inn feai ",D^n ai?ai men -onNi pwon nni?ni TOpn hn N^ani? "£m 5 

innnai ".^an dn N*ani> nvin ba" :n£Ne i»a ,^an m ^aj "n*nn ^33" 

ndb* ona yaun i?a " : n»«e i&a ,D^ai din bx ?»"v " ndd^ ana yawn hi " 

n^an nnni iva ^a in naN^D ^a ^y vn )hhn n^aan dni ",D^a pai din pa 

n^n ned3 w« npe^i S>3N in nnnx nasta ^a in iva ^a vn ifen 

n!? Pnedd p^N pNDB» on Dai? " : ncNe i»a /i^nan yawn 10 
n?n nani? ia*aib*rp usee nniNam ".Neoa D^a «i>i D^pea nS?i D-biN 
miN TOnse "nnyn ny neoi" mam .nnianN i^aea onspa iana«i ,ian&o 
*w«a Nn " : n^Ne iiaa ,D"i>i?an nnann p inhra n^> ,enpa ya* xbw ^na n.a nrn!> 
nionn ,D^a n^en D»nn ^ya ntaai ".nenneo nonnh dy» myao pi?mi> nina 
ab nanpan nw ni>na» pin /iinsbd jaw ,niN»B»n aie\m nancn nvn ni5>aai> 15 
" ein\n |d nma Nine *aa» o^n ni>3» pin nino n^ae 5>a " : n^Ne 1&3 ,dw 
,D^ne nibaa yaae ua /Oftfc JT^PI mtfbn 

nat^m nam npaani i^>jdi avni naaym ni?nn nne ,n»nn ^ya n:ce 
pnyn ny ned nvni> nixo ^iD^nni B»nm 
",5i Da^ n^NDDn ni?N ii niam npjN.ni ii ea NDD.n nai? nn " : amae i»a 20 
Ji n^nn pan onn« d^d ^arm ae aion b nN nfe a pne" ntane nn« 
no ba n?odd /naa Ninea i^n D^nen ^e nean ^bmo pbn bi) 
,r\bvw\ nenyo nnma n^N im»e no 5>a nn myem ,ib NDD^e 
13 e^i nrn myen p nina Nine no ^31 K .p«wi p neny3" :nocBf i»3 
pnen |d enae pa nra 5>nan pN ^a n^aan ^33 nodd movyi on^ai nea 25 



HEBREW TRANSLATION 267 

26 b 

6ii> ibbn ndb' 1 >nn p &man n^nn ^ " : nox^ isa y no kw pai >n ppm 

no n^i^n n5> pkb> w p naa ^k D^ai^n rh pas? ruv» no onisa 

" rwotfjn cpt:i nK>a innaa *nn p nax pjk niDvyi dh^ n&?a pn&y.n 

mna non p mao nina i^aa niy>K> D.n^ p« anaa " : n»«i 

" jnKODa pniddd pn^n p n&nyaD ninai ni?a:n p nna» 5 

".n«saa mw K»an Dai? nn " : mis onsaa iidx nnn nanai 

naon nnx^ naDa tawi ^ nn i?ai nwon onn wn nx n^ani 

pi ,n^a jn^y p«p tas ,ni»¥yn nanai ♦D^n nvr 1 dn* nrn 

p «h ni»*yn p «b nnbim " : inftx^ ica ,pK»B» p*K ,ny^ni D^navn 

nam npj&cn niyi ".onta nypn p ah tfnasn p *6i own 10 
n^ 5>aN — nayra ^ni>a xwa node nop:nm aianm nxD^ni 
p^aa pTinw i^ni " : rusycn nn»&«y i?aa ,ni?ajn «»^n^ i?aa — nayra awa 
pay^ £ai nn^na n^n bis innim n BBinm nKB^ni mam npixn my 
»w nu p pn^ i nnxn myza pin pmna nmay na |na n,i>w ik 
niani> d^odh pan un" :b:k ni^nni '\nimy \nb w D^np ntnw 15 
dk na \ninaa nta xm n^x 61b D^n nina ^la^ ppaa pTnniy . 
wn an pn^ nn ^nid£> n raK nc^nn wai p^yn p^oan mvrh n 
n^aj ns* i?as ,nK»DD row D^rowi nii?a:D nca\m ",n»tyjnn 
nwnni ..nxEtaia ,n?anipn nmn^ nnrni nw yanxi nn^y on^ia Dvaa 
.n^m nona n^nj yais* marn^ nya nxrn mwan "oa^ niwoa marn naa nri? 20 
gk pi ;i^a^ xb pny^ nnnxa D^panD nr\w ^ i>y 5]s % D^p^nn nvpo i^a 11 dni 
,n»l:d ?in^ n^i ^a^ s6w p^nn ;ian^ xi? nnvpci D^pi?nn nvpo ian^: 
pnc^ w>pb p jwep n bx " : ncx^ iroa .n^ajn p 5]n^Ji ^a^ p^n.n si? i?ax 

PNDL3D PW pnb pNDQD |3H |3« «ni N?0D n^p H^l ^a^ 

wph p py»K> n 6k" :myi ",|nvpDa sn j^iaa N.n x^p ^ xmr n 6s wa s 25 
pi D^nn *aj ^y fine inxd ^niD ncd no^p m^i pjn^B^ pn^ 



h u 



268 HEFES B. YASLIAHS BOOK OF PRECEPTS 

27 a 

&6 Nnn n on jnwso rwa nwoon bzw mino nninon nfaon 

naa nayn jo "nnan naayn aw ".jnvpoa xn £iaa «n wpp 

/lean niya para? *ioa n^y nNE>an byi ,nijn n^a vsn n^ya 

vvnp naay" :now$> ioa /a yaian ri« nooo innn ,nyian ia ta» naai 

^b P jnw n ok Tino nonaai noo n£>aa yaian nona wm -ibq 5 

yaian pjn oik mvp "i k^dk r6 ^anon aa^ fa *aa by p-ipnp wm 

".fa ya 5>y pn&w wro ">£ p yw n 6x1 koo n^an naaac> nonaa 

aajw fa ah ,pNn i?y aatw a^nn faa noii> rran "pan ^y" vnanai 

pnxn i>y 6ii> oi?n naay io^e> a^at? naay nun* pjk " : now? 10a ,an:a 

a^a naaa ana n^a^a napn n-dp i>a pan nan " jnow (( ,d^ hk wvmi? 10 

a^aan pi nnyn paa avn wo aa^ay "wd5> asn" man ".rrfan p pn 

a^aan pi nny }iaa av ^ pa^o ma-6 ina^ob asn" :nows> 10a ,wnaoi?Dni 

tikoo aTio anpa ana yaian ^y a*»anso "6 s ana yaian b" mam ".wnaooi 

" w^oa kooo p-i&yn pa" :noK lawman aai .vbyw anaan nsoo nS> ,iaia 

ifa baap natfa fa in n^a fa ♦ttl&jb JTB^&rn iTMbn 15' 

;a*oa i>ao^i ,koo nvni> *jnv inio nnx^ fan a^-i^n nao£>o nnK 

:ainac> 10a /ino* "p nnw ;anyn ny koo -lwsn 

nonDE> nna ",ai py fa bao noo" 1 an?aa ano v^y i?a^ n^s i?ai" 

afan ba nnam nnrn "p^i myi naai py fa" mow nam nwon 

payty bik^o a y nna na^D u n^y n^s % ^a l?a " mow .ana a^on^OB' 20 

.myiap nno ^ya y noaa^ afa maia "ana na^o n^y> -,^n" man 

^^a^a i^yair nani? an a^tni .anax^o nio^ aaiaa anon aaw 

aaity^o nonyni noon pinoib pi?apo ^do^no py ^a " : inoN*^ 10a 

aiD v ^o noon oik rrnrp *i a s Noo v\wb xbw noa ann niya 

xbw '•a ^y pjn nnon 5>bm aap^i aian^^o py ^ pi»an a^na mbw na 25 

noa^i aap^i oian^o nbb po^po pc noo o^aaao aa^p 



HEBREW TRANSLATION 269 

27 b 

Q^3D aa s p *6w *a i?y *in niaian nui p"^n n^n m^nn nx 
aapvi Dion^o mn^pni a s aap D^aupn po*pb pp keb 
d^ fnfe ami? ann w twwq D^nan prom a^nan ff^apn 
naipn ;r6p ami? inx nn hewd d^tno ^ ppi n^aai naa 
nnx nn^av la npyw pnym nta ami> nwav w n^w^ 5 
nx rwi n^p^i mowo tannn nsiaiB pbapD wkb iiy ^a 
aapi DionTO nwipa vara na hewd bin nw ii vnin-p 
n^a^p n-niyaa nx nwywn dik rrnrp ni ffmn na nwi 
naam nan .Tmnv nx nw^ia din mm* ii aap^i monw 
mna na tw lananw »w mi.T i njp*»i aianw niy bts> 10 
haan hkoo i>apE wkid py ^a" jvidn nijn "adnata np»n» 
aanan? ny aanai? Tny aw aisxn by maw ^ya^m y»pw 
tata-isyw N^at^pi *]Datw ny wtaipaN Bta-itw ny dlti^i 
".niata ii> hew ly nnta ib nicyi? Tny kw nonyn niy 
nx^ap no ^nn 11 ! vnat? naxi>£ moa^ nys : aapi monw >W& 15 
niDia !>p p\n : pa^n n*a ,^d po : nfeb ,iaDD a^han a^apn |ta 
.nipn ni^na : pnn .ntana niaip rpawi ,nnyp javnapn % \rb nonm 
♦nu6£ jvniny »p^i? non :tannn ,ni>vn» :pnyn .niWia jnwa* 
i?y raw : aiDK.n i>y maw niy |n^ : NWipa ,-ny ta yro : K^a^p 
:hb)2 nnx -ickd n»Ni rw : tainty .nana v^y i»*twa : aanai> ,mann 20 
p^apD wnb Dvy s b jnaxta nsan^ ly rimo 'finpn px py ^a " 
,, n» ,, No Knn ^a d^ned p^aa pnom» vn jnaN^tt n^an^D nxDt: 
•»a^ an a^arn "♦fnafc^ia n^a wni j^aaa laan^^D hn»u pbp?a 
^xi ,tin pnno law nap "6 b^p y»'m ,y\& p"Tn» Tin ib ^^ dhd in« .ao^ 
ii>Ni ,nwXD^ D^apo nvxw ano ^1 ^ndd ttSapen ano ^ ,Tin ani? ww 25 
n^apon ^1 ,hx?od a s bpD di^p ^1 hndd a^apen dhd ^ Tin an^ pxp 



u % 



270 HEFES B. YASLIAH S BOOK OF PRECEPTS 

,&w»tt Daw Tin nrb ww bm .Tin oni> pap pai Tin ani? gw pa n»DO 
pi .tan!? pap pai Tin Dr6 tw pa han p« ,nb Bnpn *!>a paa 
,d^!>d on^a Dnix n^ n^a&? wi a^assa wains? onn onix ik!w n^a 
n DWP . na^aon nm m!>nan nianm nnBap m!>nan paa 
nan paa ^ta Nwa iniK nat$£ nt^ax^ ^a dhdi .ana fcrawai ,d^ 5 
nonm nyinm annxm na!>n na^p paa /ia pn^ mpiaTin inwaw 
: n&KP iDa ,«&&* pn pt D^pnni? ha 11 i^n onann nnx dki ,ani> 
DV^™ mnaam tanan paa /pm amnx nnb w a^an i>a " 
"♦nyavn ma urh pNi Tim anina an!? p« &snpn ^a" ",ii pa^ioni 
na*aa mai a'opn nmai wpn nnwai !na»i nan nw" mew 10 
n!?a nxa cyana ppnno |rw a^is? an!? ew »a !?y cjk nmaaaiw 
pai p!?ap» pa a^an !?a -wi omna i^n nn pa s a ama jnp 
n!?ay nrnn 6in rmrv i the i nan hked pi?apfa p!?apn ;a"w 
p^apD ^a !?y *|n pnai natap na"»aa nni payn nanyi a'ota mtaapi 
pi>ap» a^an i?a nx^ jnaa> n»a n^n tata^ a^i^y jaw d*k»b 15 
n^k nnim n nan!? tkd n nan pa px a\xDU p!?ap» pawn pmnta 
kdb nrayo fe aw nans n^a n^yn" :now ".man !?ya hv nany 
Dippn^ n^a s ny!?m ann&o ns!?n nine nrayn b& wm nann 
p»nn aninta a s a?KD ppi? aia^nnt? ik nayn na ana tie!? nipian 
aiannn^ ik nayn nx ;na iid^ mpia^n Dippn^ D^iaxni p^«m 20 
^mnna nni^a pfe nnnc^ naiara nnDi u .n\s?au dokxo ^n!? 
[aten nnnc m?an" :noN«y ioa ,D^ann na v^y man^ ,pnn^ i?oaD in 
psi amnu p^apDi nippn^ *a ^y t|« D^ann nnnc^ pniaa pmnta D^ann nnnc p^DSaoni 
dhei ".ypnpa Nin ^nn yp-ip^ nain»n b " : n»N iiyi "inp di^d pa 

is* my xh\n nanc^ nrio pin ^^a ssoan '•n !>ya my?a .-roan ^a 25 



HEBREW TRANSLATION 271 



28 b 



.nna nana ik ,mna in pann nam? pa ,rw»B i>apD.n nna nan 

n^ ^y *jk keb* tten ab snpan *nn i>ya niys rrewsn ^a bx 

ainc *jbd a*£.n ai>a» pin mna D*ap i>a" ;inm? iiaa /ina nm vta nan 

nni? nam a s a inan p a^a ntsnjjn xypy n "nan ^lau nma 

hned S>ap»p nn nrwa i^aai toin i^aai pnxa han p 5 

ntyyan ^a ann ".hndbSj man nnna >roiw nai>ai hob 

prb n»vim D^moi niaiaD paa ^aa^D Mrann ananm npn %o 

epwn fnan nx ppnao man nsn^i? anip a^ nya£>" :noNB> ioa 

na&^ nnniB naia* nman •oa !w natj&5> imao nnan na 

rrpjflD i>ap p« ma mwb ncp xnpJ n^ nxnpa nn\n ps ma 10 

pan mi? ia s pn ai KDya w i-idtk ^aai ama ^aai a% "6aa 

N^n pa*n h a nK»u p^aps Nbn mana* ^ai D^ax ^ai a^a ^a 

&nwi> pint? ^0 'naai nat? pi? tw py mnyp nn»i ".na iWri? 

:r»DNP s Ea ^nianen p ana avvai $>nai n^nai pjaai anno n&ym 

nans ta *aa naa" :myi ".nmna py ^aa rari> nb tw ni?aan" 15 

D^a Dmdi ".pnnDD 6am kedd Swtaa pn a^na ^ya ^ 

o^apo /in»b S>apen nan ani> nan dn i?ax ;niaiyn niWE awan 

"omnia niaiyn mcvyo D^a n&>yn" :n»NB> i»a ,nr *r S>y an 

nan nrptfD ib*a« tain i^as pnxa i?nan p ani> na^n " : myi 

,nns 'bJ? ^i?o^ nasbo nv^a aan^ n^a an^i ",xdu n^iDD i?apD xw 20 

Gianni .n^n nx n D^aac^ ^an paa .na^^n nncaa^a ^i»^ nvnte ipaa^ 

n\n ax ^ax ,ns 4 CD a^apo d^n pnb ncinni ^niann ^aD p»n ^ani 

nan naa paa ^Noa hip* pbwb niD nr nna> n^ nnx ^ai? piD ^an 

npa hv oip^en " : inENC iDa pni? nroinm ^inao ^ P^ni pnopi NnDDpi 

nao ked naap naa amna i^n nn naacni anian ^ Pinom *bw aianm 25 

nnn^ xa^i ^nn bw K^aaoni ^o naa nan ^iaa nin^ Nntaop 



272 HEFES B. YASLIAH S BOOK OF PRECEPTS 

29 a 

nnrjon rvm ^yaon nui naan nui nao ^ paa&wm nta fnopm rann 
pyam nor ^ aanoni naavo ■■hia fe DioNm nmaa p?m D^aa p^ni 
"6-na ^ diow ni^an i?^ dis^di nson niaioDi ^ayn niaaiaai n^N ^ 
din ^ psswo ^ot^on i>a w "i on i^an m omnia i^n nn niNDo 
nytn n^n law i>ai nod naxta nypn n^ nasta ny^a 5 
wfcitypm pnanni anao pm bman nui ^inao pn nine na&&a 
n'oso^d pn o^nod i^n nn nitwian rvai D^nn n-ai n s d-ipdi 
nnDo miiT n o^n p^n nvna moi nod ni?yo^o iania nw pan 
^a i?y pj« moian nui pa^n nu niwn '•lam mo iama nw yao 
nun mp»i *ian n^n hw Tino neon ^>y n^on u ww 10 
♦nasn riN noaon :npa ^ wpbcn »JfcO Ml^pPl Dvl&n fc^lS ".nod o^a 
.omann *aa» faon ^a : onm bw epon ,jon po : )bw oionm 
:£>aao ,onao pnN :Nnoop ,onaa na oma»p nan :noap 4 nnn po :naaom 
: pyani .o^ion : ^nia ^ ,D^an : oion.i ,pti : paa^Nn 3ay s iDa : pnop .Noa po 
: nor ^ aianoni .onca w : pnann /loa : p*n 3nN nym : naaua .onin^ o s !?an 15 

.nrnao : ni^anan .i^y tanoiBi cpntsw py» w ^ ^ n sianon 
.nnt? :ni?Nn myo w jn^ j&wmpD .my bw y^o :N^ao^p .oiohp janao 

: N^aoo 

D^apoi Tin oni? tw o^am ,o s pupa :pa^n n*a ,maa yna :pW>n 3aa 

dh[? nonni lanarn^ noa ^aa Dno nnN pN^ D^an on /Inod 

nia^o^ onanoi niana paa ;hnod D^apo d^ni *pn dd^j b^b^ 20 

Dna N^rai nni men nani nnypi nmpi r,om n^D^i yaiai 

D^apon Dmann DHaan my^i .nn^a^o nN Tarni? tin^ 

n^/^ t^a^n hxd nnN bv nbw no Nin rona nnvn niy^n y nNOD 

Ninty b oin nry^N i [»p l ,v P^n" :noNtr 10a y n^yoi dt.bd 



HEBREW TRANSLATION 273 

29 b 

dn p^n nmn" :nea.i "^laa nn»3i "wa nw ny din »am 

n^au rraborn "/tinta in5> dni ned n^^ ^y n^^ la b* 

paa ,Dna Nwai P)ijn na« b>»b6 ibwi upnnp o^an i>a i>y 

phaa pYHM i^ni " : neap i»a ^aw ,0^11^ ens? ^waiai ^y:i k^sjn 

on napn ^y hnW n^ooi Nn:»a ^ D-ai yawi D*wa»i N^ai N^ajN 5 

Tin onS> fw n^am ".n^aa nnc: ninaa dni nm^a nmoa nai^a 

na^ uaw ovainron ^ D*ann pan on ,-indd p!>ap»i 

naN^ nn"» ah D^naa uainp ni>N bin .Dn!>n 

nnN ^ai> nan p dn n^n naiota D*5>ap» wn n^inmn 

p&inro ^ *p " : tons? iiaa ,DnS> nonm ,Dana in nwa wp&y in 10 

p»inn: •» niariN " : myi ".cnedb »am iroa nry^K i ^niaa .yapp 

■oa»" nioNi ".p«ob paia in jptd nmnD cna ^ya fei niN»& 

n^na ^ya ^ ^ nnn^D \m& ^a» niN£D poinro 5>b> niaiiN no 

D«n d:w D^nn ^ya nmy dhudi "/b^ dvwp ny nmna 

ntfan my i^aN ha*" :r«cNB> i»a /b nno ni^y^ wjna nraai nays? d*m 15 

-ny in^ nna na^» nw ipn 6i!> rb^n yc^»a namn -nyi 

— " mnn -ny " man pjyi ".nasAo pa nwy: *&& nainn -nyi mn^n 

my — "nainn -nyi" ;Tiayn na«W iwan n^ in^oa vbw nmy 

nmy npiw ahyn nepd -en nn n«n n en " : new? i»a /iab nfe^ 

nain pay xh n"»ep n^i n^o k5h nxo tona*n nain nvo jn 20 
na^no n^an i>ya ^ nmy " : n»Ni <f .pay «h n^p «h n^m 
omc nbd tfnaa n^^ ^y D^nau n^c nmia^ n^Do nn^ £{ .|nNDDo 
nn^N mm? in /i^y aa^ main^ in ^-no nxDD nnw NDtDcn nn« n^y 

30 a 

swn^n^ main^ D^naD n^^ ^y n^nsD n^^o nnina in jr>vrv\ ND:"ii?o i?y 
nnnioB' na^nn in ,ib nmi mny ^a^a na n^n^D^ .nn^ wow »na 



274 HEFES B. YASLIAH'S BOOK OF PRECEPTS 

mennp in ,vby nSnxn in nEn nyjjp n^ioi trnaa rwbw bv D^nau riB^p 

iK^niro D s nsD nynnN i>y cnat: nynnN mnEE> p£> is* ,nnN nan m jpr6 

lmct? paE in r\byw\ dwj n^cn i?y dtise n^on irrrEt? yvE 5 

NEEE.n DiT^y nns£> in nty in DTip n^yEi crista n&*p i>y dtibu nw 

Dnnnn }e n?n fcratoi .in lyjjp in r.D i>y i^nN.n^ in ,DniN 

nnw i^n Dnnnn jo ni:yEi nsE ^>y naE np^ dni .D^NEEEn 

nnajp '•a i>y pjk ,13 d^ed^d pap nsEE nins in ,vby mwb wnm ^yi? 

D~n»i? hb6p S>y n^t? Dits>E nebe n;nn " ; n»N^ lEn .nNEE Sup' 1 10 

npmn myn nynnN i?y nynnN P£>n he nNEEi> ^^ /y b6b> Dim 

jTiyi ".de NEEh dtieS? ?w nw b) mv ps>E npon ^y 

rra£p i>y jib^b>d nina pa iivrh Tin iroi d^e ysip N^n" 

:myi ",nw i>n n»jj»h " :myi ".nw i>n nrnsh naE ns^i^b 

yvpE.n pm paiowD paem myn niy.ni ppn pwni nnn" 15 

pyBt? n en nn ^ne5> naE ^y naE nee naE i?y naE f^E 

pN " : myi u .niEn u: S>y n^en^ '•iNni bwn w n di^e B»pi> P 

n/nnn^ inkw my" :myi ".nnsn tin ^e^eh n^n neee 

linn jinve:^ wbw by c>ta" :myi ".nee nih^ bz i^aN 

nmon in nhn nnN hnve ymon ,e nun b^ nNEE nun 20 

^on npipa nnw in nn nmnn EnE in nn -rrrc pnra in 

"sis&'rwytfw ny n^n hnee n:*N D^iyh mints naipn in 

£>i>^ ^y wbw nn pap n^EEn nnEE n*cro n nM NnN n en" :myi 



30 b 

Enn mn" jncw »n s Em nn nnSm ".Dn^y^ n^i d^:j?5> n^ N^in N^n 

NEJite n^i^aDN^ nN^y^ n^^ ^y nvbw" :myi ",ntm nn 

mnE^ ^ by v\x EyEn:^ rt&bw by wb&" :myi ".nNEE .TEni 

7\vhw by n^^E nina N^n" : myi ".niNEEn bn nee onnEn p 

D^nnn hn in mpbi nnnpn hn in ny^i pnnEn n« in psb p^pnw 5 



HEBREW TRANSLATION 275 

pai piD pa 6w ysw n niybs n nan sen pio jw pai pio pa 

abiy dn nina pio i^k^ k»d pio din xa-py i nina pie pat? 

ban nan nosipa nrron N^by *bian pro 1 n dn n^n na na nan 6n 

n^n ipbra sb nbm ^vaa ban nan na^xb npnr nib^y nTiyn 

• na^sb ^pnr abn» nao nrybN ni nbn mn« in s j.n in inna iKbr.p 10 

D"»nah ".nTy*b&* in n^aab aa^py n n>a nnn" jinctfi ".n^b^y rrnjn 

"♦naa Dib robn onabn nwX nianb paoi " : iniaw i»a /na nnina nnmn 

niytso j?23 D.na kikmbe n^ao tybpi nmbn dj DnEi 

tindb Kfcab nann ba " : in»NP i?aa ,vby lbvianp in n»n iy:;fc> w ,bia 

ybp p:a n^ym neud dvjb riNBB nddd uw <s by pjk nn 15 

rrn cni ".d^jmi wnsD nna^Di naac ^ D>a£>i iib^n nj-ao b&> 

vbs nant? »t by i^b&yni hebea nwn p nina ia swai njan 

nNELE nmen nanjr nann dneb nn\n dk /iisnb D"ans ,nK»B bapo nan 

in nnvr^a nN£tt nwaMtpa jxvw i^rata" 1 /rbtf inan^ nann 

nann p m:w sb nbp wikcd nn\n dki .nnn nnxa 20 

ns>yn" :newp ma /men inxDt:^ nan ib nan^a ini« Ketacn 

nyans niyn ;o nnsn p^n j» rns£p ppn ;» nnsi njan jo dw 

niyn p nnsi paicn }B nwnn nnina pa»n ;d nnNi niyn p 

njan p nnsn pvn p ntrbc ps?n ;d nr.Ni niyn ;d nyans* 



31 a 

"/iinta wed bpn jd nkd udd menn ;» ib -ta^nty ba bban n? neb 

nnsn nw nob D^iNnn nnriN D^ba rooo ncyi ^toycnji hnddj dni 

n?:n p:a ,1? nnxoo avca nx^n .nnipn navraa nn^n^a nnxn 

nsn uw nnx s ba na»D nt^y dn bax .n*o^ n^D nt^yi nDyon:^ 

n?:n " : iinstw ica ^nina y ib novim y^'io paa .Dnipo nn«n nriNn tvnw nr:b 5 

na n?:n iN^yc bjonni b?ann nN^j,'^ ncn nino.non ixc^y^ n^^i n^ty ns^y^ 

nna'j^i nnaDD lNt^y^ noa na inew pnDi pno iN»c>yc 4 



276 HEFES B. YASLIAH S BOOK OF PRECEPTS 

nnN nwb ked ibb& maw ^ fen nr k»b noa naew 
a^an bi " : naiaai naswt»a nsDon ni^a: nana wnun n»w ".rnino 

11 wa n^x fnxoo »td phy pro na^noa in^rou h^ pnnv 10 

napniani napnD h-jdi npyia *tb taaia newn npy» 

mxa h? naian ".pdbtio mo xb) npyia mio ^ rtaato n^s 

DiiD n^y n!> nNDia pm na^noa d^ndljj a^an i>a nan j «*n nam nai>nn 

,ni>nna iw no» onw natwa k^k ; anmva nnc j»r i?a 

nmx p Dno i>2 s /nnK nms5> anmv jo ania majn 15 

ompj&'i onwi? natsroni ♦ana assw napnon aai mwn 

natpnio &6i ;Q^a nnp pr ba ,nKDBn hk nn» pi>D> &6 ^a iaw nani? 

jn^rata ^b pTW o^an S>a" pay ,r£ n»npp rnrw 

on» nv^yi> DHiria D^a i>ya o^nn^a : wn " na^noa 

anrnvo ddix rw xb dn ,nnN nani? nni^i ama nia&6 ik a^a 20 

; DniK ndiw nan ana yaaiya n«DB *6ap s 

n^yia ina^riD pa ona»i> ama nw^ jok n\n o^an i>ya dn i?ax 

nmy" :n»KB> iiaa ;na»!> apnp anann i>y ota 



31 b 

pa pay S>bi jnsDDD napno n"an i>ya S>p 

jnKDoo na^ro aaa ^ jhnddd nassra 

"♦D^yan lBwna *6p ^sd idxddd na&>n& p« £?a !>Bn 

my nwb vby 2&r\w my ono nwiaB nmy i^ni " : now 

Kann my *]nan my ;nan my n&nn my m»n my N^aop my N^npa 5 

prion my one noan myi nan miy flap bw ai»n my nDivn my 

i-idn^ ".no ned 6w »ani anno 6in* nty^N n pmon myi 

nana «sn s^ no 6n" :^a bit ^aro nnaiyn m«»ian nana 

16) nnxiva^ anina si>i nnioaa^ ana n!ji nnsnva^ ana s^ 

^apD xb nonan am nNDio pfape px nn nn nnioaa^ nmna 10 



HEBREW TRANSLATION 277 

weyi nh ta nino rbi tai ndd nana ta air twnm nast: 

nam nha lyape '*a i>y pjn nbnb iseyi morn ta ked nonai* 

phv pai naensa jnKEB h^ pnnv n^an i>ae neb an&D»n 

«n i'la^y rpi> tvtn xn *oep si? neyo •'i^ea k^k jnKEB s to 

an» :hk»b D»5>np» mw Tin nni? pae n^an nanai ".ha^y n^ n^n 15 

nna nwneEe 1^ ,pim eisei anp eise nna dwhbw py ^a 

; nnn^o nm:» Dai ^nmo a^ioai D^ipi nirota fiaa ,nx£D n^apo d^n ,anp ei»e 

,iaiaa D^e^ne^a Nin anpn eioen .d^neb pinn ei^e nwecn iiw 

niw cieD ,orn *wai ,maDi nm:» fiaa ,annK D^a Bwea pimm 

^DytoE.n p n^eyan onann nx b^ D.na D^ercnece D^an n«i Dnxn ns* nieces 20 

n»d^ n?n aibn p Kine no ta .jna awai ,nia&p nnypi moiai ,niaaai nnyp paa 

jiaai ahon paa man n« eEei> ••leyn" :ncNe ica /inia NEDE.n nan ia nnpea 

anan ^eseE nsi nnxn dn e^ei? neyn pmna nnimsi muDi a^ipn 

atan ha s py ■•ta" :ncNi ".d^ned ^patani ntasni jntan paa 

ha" 1 in py ^a i>a n^i py ^a i>a£ »ii> 6ta mubm nnimni ai>ipm 

nan py ^a ta mb ibbn •'patan nxi ntaan nxi jntan na n*xid "ONe 

bta t:y s D ainan nane nnx ita nx trcnnh ita na niani> n\xn nia 

weo nxi anan nx eiaeia Nine nnvia pe n» pe ?5ii? 5 

n« pe»eo fne s p^^"ii n^aan nxi jn^trn n« nanx •ok ^n nnxn 

onxn nx &wd Nine Di?Dn nx n^idi onan ^d^d nsi anxn 

ptyotfo f.ne nmaioni nnimni ai?ipni Dnxn •■pepd nx ece?a i^ni 

nnnoe n^uio nnci u .DnN»n nx peoen pw Dns* ^e^o n« 

e^e nnDi .na xxvai ,na^«i? ma^ene d^bd ne^e i?y D^nan ne^e 10 

neta ^y ne^e " : noae i»a ^eai^a i« rvDn ^y nn^nea niyavx ei^e b niyavx 

na^ene 
nnnrnni nmnoo nnai?en D^yi? hndd mnnn nnint: r,£ex^ 
n^m n»aife n^i^sD^ n^eye eta i>y eta" :niyi u ,nnN?:D?a 



278 HEFES B. YASLIAh's BOOK OF PRECEPTS 

k*co p m xbx /innto p3i nm» pw pn /nnaDD onoi ".minta 

pi Dnson mnsDD" :n»N^ i£3 /i^y i^nxn in nm w« ik yaa ;m 15 

nniSD din b^n ivni s N&tt> n s i nm diked piiro pw pm nniro 

".rnii.iB ^ki ^n bik Swtaa pi hiked nmvD pwi ninna 

pi mi pma din pyw ii w i" jra^ im ,bwbm pis na^m 

nnism hy^ni laam ninn onoi '.'.dhie uk vi3i3i onao nnaaD3 ^ta 

Dirap nrro imm mipm i^m i^n nnw 20 
r£in p pin ndb i»vy y&3 de> "6 tw rrnriD ^3 io" ni»KB> ibs ,p»3 
ipyjp ii^ni mipm i^ro i^n nnne nmani hyjcro iMm 
niDD hm dm ,13 &OT31 ^wsi idvd dwm r6y»i> row D^bn mi l '.yp"ip3 



CORRECTIONS IN ARABIC TEXT OF HEFES 

Fol. 7 a, 1. 3. Dinxb should read D3r&K 
Fol. 28 a, 1. 1. »3* should read ]y 



ADDITIONAL NOTE 

In the Jewish Review, 1913, p. 212, there appeared an article by Mr. Jack 
Mosseri describing some Genizah fragments in the library of the Cairo 
Jewish Community, and mention was made of autograph fragments of Hefes 
b. Yasliah's Book of Precepts. Thus far I have not been able to secure 
a photograph or detailed description of those fragments. 



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